Mysterious Forces of Civilization

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THE MYSTERIOUS FORCES
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THE

MYSTERIOUS FORCES
OF CIVILIZATION

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THE

MYSTERIOUS FORCES
OF CIVILIZATION

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INTRODUCTION

In the name of God the Merciful, the Clement/

Renewed thanks and comprehensive praise are
justly due to the Threshold of Unity of ^e Ooini-
potent. He hath distinguished and glorified
humanity, from amongst all the realities in the
world of being, by decreeing its true state to be
diat of wisdom and understanding, the two great
luminaries of the universe.

He hadi adorned the mirror of creation with
new and wonderful manifestations of his will, by
the effect and influence of those great gifts.

Thus, if you look with clear eyes into the world
of being it will be apparent to you that in every
dispensation, the world, by means of the graces of
thought and wisdom, hath been adorned with a
new revelation and distinguished by an excellent
new gift.

This greater sign of the Incomparable Creator
has exceeded transcendental possibility, in his
creations and his glory. And the Hadeeth ' com-

^ Hadeeth, a tradition or saying; attributed to Muhammad or
to one ot his descendants (through Ali), which, having been
transmitted orally, OMistitutcs one of the sources of the religion.

s

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INTRODUCTION

mencing "Before all things God created wisdom"
beareth witness to this fact. He indeed existed
before all things, and was made clear in the temple
of humanity. He is pure and holy, who, by the
splendors of the lights of the divine grace hath
made this dark world the envy of the worlds of
light: "He dazzleth the earth with the light of
her Lord."

Exalted and holy is the Omnipotent God who
made humanity the daw*ning-place of this infinite
grace: "The Merciful One inspired the Quran,
created man, and taught him the explanation
thereof." ^

Now, O ye who are wise, arise in gratitude for
this great goodness, and lift your heads in praise
to the Court of the Lord who hath no associate.
And with humble applications, address him,
praying that you may at this time be favored, and
that the manifestations of the Godhead may ap-
pear clearly through the discoveries of the souls
of men ; and that the blazing fire of God, which
is deposited within the hearts of men, may no
longer remain without a flame.

Behold with the eyes of discernment and see:
these signs and thoughts, knowledge, science, art,
handicrafts and wonderful inventions, all spring
from the wealth of wisdom and understanding.
Every nation and tribe which hath dipped deep

' Explanation, in Arabic al ttfon, the title given by the Bab
to his principal work, and consequently to his diq>ensation.

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INTRODUCTION

in this inlinite ocean, hath advanced ahead of
all others. The glory, honor and prosperity of
a nation depend upon this: that like the sun they
rise from the horizon of sound learning. "Are
they indeed die same — they who know, and they
who do not know?"

The nobility and glory of man consist in the
fact that, amidst the beings, he is the dawning
place of righteousness. Can any greater blessing
be imagined by man than the consciousness that
by divine assistance the means of comfort, peace
and prosperity of the human race are in his
hands?

No, by Allah, there is no greater or more com-
plete pleasure nor happiness than this. How long
then shall we seek our own selfish desires on the
wings of egoism? How long shall we continue
like savage people in the depths of ignorance and
misery? God has provided us with eyes in order
that we should seek throughout the world, and
turn towards the causes of civilization and prog-
ress: ears are granted to us that, having listened
to the wise precepts of the learned, we may be-
come instructed, and that girding up the loins of
resolution, we may follow their excellent example.
Senses and inner faculties have been bestowed up-
on us, that we may use them for the good of man-
kind, and that we should become distinguished
from the lower nature of men by the solidity and
jusmess of our judgment, and continually engage

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INTRODUCTION

ourselves in well-doing. Thus we may find a sure
defense in the impregnable fortress of knowledge,
and at all times be prepared to lay a new founda-
tion for the general welfare of our race; to dis-
cover a new system upon which to remodel our
existence, and to give it openly to the world.

How noble and excellent is man, if he only
attain to that state for which he was designed.
And how mean and contemptible, if he close his
eyes to the public weal, and spend his precious
capacities on personal and selfish ends. The
greatest happiness lies in the happiness of others.
He who urges the matchless steed of endeavor on
the racecourse of justice and civilization alone is
capable of comprehending the wonderful signs of
the natural and spiritual world. For is it not
written: "We shall cause them to see our signs,
both in the world and in themselves"? In the
misery of men lieth their greatest sorrow.

He who remaineth idle and indifferent, and
continueth in his egoism, indulging constantly his
carnal appetites, descendth to the lowest abyss of
degradation, and ignorance. Lower is he than the
most dangerous of savage beasts. For it is written :
"These indeed are worse than brutes ; and meaner
than cattle in the sight of God are the deaf and
the dumb who will not understand."

Therefore must we gird up the vesture of ambi-
tion round the loins of enthusiasm, and earnestly
strive to seize the just causes of comfort, peace,

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INTRODUCTION

happiness, knowledge, culture, art, honor, glory,
for the benefit of all, and to show unto men the
right path to the summit of true dignity. So that
the bright land of human faculty fertilized by
the pure water of sincere intention and the limpid
river of endeavor, may flourish and become ver-
dant with the fragrant herbs of personal virtue,
and the smiling flowers of open praise. And that
the character of real worth may prosper and ripen
to the envy of the gardens of ancient science.

May this blessed land of Persia become the
place of manifesting human qualities in all their
degrees, and may the mirror which reflects the
world become a mirror reflecting civilization.

The Manifestations of Divine Knowledge and
the roseate Dawns of Revelation ^ deserve the
utmost glorification and praise, for by the bright
sunbeams of their perfect wisdom and compre-
hensive knowledge, the forgotten people of
Yathreb * and Batha * were raised from the depths
of ignorance to the highest peaks of knowledge
and understanding. They became the centre of
the arts and science, of literature and polite
learning.

It is indeed evident to all men of discernment
that at this time the world-illumining majesty of
the Shah has determined to encourage the progress,
comfort and culture of the inhabitants of Persia;

' i. e. the Prophets and Messengers of God.
* The city of Medina.
« The city of Mekka.

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INTRODUCTION

and the building and peopling of their cities. He
has resolved to deliver jud^nent in an equitable
spirit, so that by the light of justice he may make
Persia the envy of the kingdoms of the East and
West, and to restore the fragrance of her former
excellent ages, and the joy of life to the veins and
arteries of her people. Therefore it seemed well
to this servant, out of the fulness of his gratitude,
and, for the love of God, to set forth in writing
the manifold benefits of his great goodness.

And this servant has withheld his name that
this purpose should be made manifest, and that it
should be made clear that he possessed no desire
but the good of all.

But knowing that virtue is proven by just deeds,
he offers, as a faithful servant of God, these few
words of exhortation to the sons of his native
land.

The Omniscient Lord is my wimess, that I seek
nothing but the right.

For I, a wanderer in the wilderness of God's
love, have strayed in a world wherein censure and
praise, appreciation and contumely are of little
worth.

"Verily we exhort you for the sake of God, and
expect neither your rewards nor yet your thank-
fulness."

The hand is concealed, but written words are
spread abroad; the horse gallopeth but the rider
is invisible!

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THE MYSTERIOUS FORCES
OF CIVILIZATION

O People op Persia, look in the garden of
antiquity, and incline your heads in medi-
tation, seeing with the eyes of wisdom.
Repent, for here is the tragedy of a people I

In former times, Persia was verily the heart
of the world, and shone among the nations as it
were a lighted taper. Her glory and prosperity
broke from the horizon of humanity like the true
dawn, disseminating the light of knowledge and
illumining the nations of the East and West The
fame of her victorious kings reached the ears of
the dwellers at the polea of the earth. The
majesty of her king of kings humbled the monarchs
of Greece and Rome. Her governing wisdom
filled the sages with awe, and the rulers of the
continents fashioned their laws upon her polity.

The Persians being distinguished amongst the
nations of the earth as a people of conquerors, and
justly admired for their civilization and learning,
their country became the glorious center of all the
sciences and ara, the mine of culture and a fount
of virtues.

The wisdom and underatanding of this people
were the admiration of the nations of the world;

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and their prudence and genius were the cause of
emulation amongst all men.

In the records of the Persians, which are sup-
ported by the Old Testament ' whose inspiration
is accepted by the nations of Europe, it is directly
stated that in the time of Cyrus, called in the
Persian books Bahman Ibn Isfandiar, the Persian
rule extended from the confines of India and
China to the uttermost regions of the Yemen and
and Ethiopia; this vast empire was divided into
three hundred and sixty provinces, over each of
wKch was placed a Satrap.

And it is written in Roman history, that this
zealous king, with a numerous army, utterly de-
feated the all-conquering Romans, and shook the
pillars of the kingdoms of the world.

And as regards the history of Abu al Fada, one
of the most trustworthy of Arab writers, he states
that his conquests extended over the seven divisions
of the world.

It is likewise mentioned in his works, as well
as in those of other writers, that Faridoon,* one of
the kings of the Pishdadian dynasty, a prince of
great magnificence and sagacity, of incomparable
perfection, wisdom and understanding, and a
famous conqueror, and superior to all the kings
who preceded and succeeded him, divided the

' Vide Isaiah xliv. 28, xlv. 1 , xlvii. etc ; Daniel vii., viii., etc
* Name of an ancient and celebrated king of Persia, the OHn-
mencemcnt of whose reign is placed about 750 B. C.

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OF CIVILIZATION

whole of the known world amongst his three sons.

In short, according to the histories of the most
famous nations, it is manifestly proved that the
first great kingdom that was established in the
world, and the greatest government that was
formed by its inhabitants, was the dominant throne
and ruling diadem of Persia.

Therefore, O people of Persia, we must rouse
ourselves from the intoxication of carnal desire,
and throw off neglectful somnolence and idle
sloth.

Let us consider whether the enthusiasm and
ambition of rational men can sufier this most
blessed land, which aforetime was a fountain of
civilization for the whole earth, the spring of
glory and of true felicity for humanity, the envy
of the world, and the cause of emulation for all
Oriental and Occidental peoples, to become a by-
word and a reproach amongst all races and nations.

And are its barbarities in the present age to
be graven in the eternal pages of the book of time?

Is this nation, which was the noblest of nations,
now to remain satisfied in such an exceedingly
grievous condition? And is this country, which
possesses the most salubrious climate, to be counted
among the least progressive of the nations of the
world, by reason of its lack of industry and enter-
prise, and the absence of modem invention? Did
not the Persians of a former age excel in every
branch of human activity? Were they not the title-

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MYSTERIOUS FORCES

page of the book of wisdom? Did they oot by
the grace of God shine in the horizon of learning
like a great luminary? How is it that we are now
sunk in contentment, despite our calamitous con-
dition? How is it that we continue to follow the
path of our carnal desires? And having been
blinded to that which is the cause of prosperity
and most acceptable to the Threshold of the Al-
mighty God, and seeking naught but our personal
advancement and selfish interests — how is it that
this excellent country, which like a lamp shone
with the light of learning, the brighmess of the
sciences and arts, from the pillar of dignity and
resolute endeavor, the heights of wisdom, fortitude
and humanity — now by reason of our sloth, vanity
and indifference, from the lack of knowledge and
organization, from the poverty of the zeal and
ambition of her people, has suffered the rays of
her prosperity to be darkened and well-nigh extin-
guished?

"The seven heavens and the seven earths arc
full of pity for the Beloved."

It must not be supposed that the Persians are
inferior in their natural vivacity, understanding,
ingenuity, wisdom, intellect, perception, or in their
physical capacities, to other men. God forbid I
On the contrary they have been, and can be, models
to all nations and tribes through the originality of
their genius. Likewise the kingdom of Persia pos-
sesses exceptional fertility, an equable climate, and

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great natural beauty. Thought, however, is
needed ; and industry and enterprise, education and
energy are wanting; perseverance and enthusiasm
alone can avail us.

At the present time, Europe, and some parts of
America, are renowned amongst the five con-
tinents for the excellence of their government, their
eminence in the arts and sciences ; whilst in ancient
times they were the least considerable of the na-
tions ; the most ignorant and slothful of the people
of the earth. Justly were they called barbarians;
moreover, from the fifth to the fifteenth century
of the Christian era, the period known as the Mid-
dle Ages, there occurred amongst them so many
terrible events and catastrophes, that these ten cen-
turies are counted by Europeans as the dark ages
of history.

The foundation of civilization and advance-
ment in Europe was established in the fifteenth
century oi the Christian era; and all the develop-
ment and the encouragement of wise men in their
ambitions, as well as the general increase of
knowledge, date from that period.

Now it seemeth that the Shah, the refuge of
the oppressed, by divine aid, and in accordance
with the eflforts of the Manifestation of Universal
Prophethood,* hath raised the tent of justice over

I Baha'u'llah.

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MYSTERIOUS FORCES

the whole land; the bright morning of his
clemency has followed on the dawn of fair inten-
tion, so that the fountain of right and chari^ will
surely be established in this glorious kingdom. He
will erect the pillars of learning and civilization
and put into practice that which leads to progress,
insomuch that this Imperial Age may, in verity,
become the envy of all times past Heretofore it
was not manifest that the sovereign in whose direct-
ing hand lies the controlling reins of these matters,
and upon whose beneficent will dependeth the
betterment of men's condition, would, like a
gracious father, strive for the advancement and
civilization of his people. Therefore, I and my
like were silent But now it is made clear to such
as possess understanding, that the king himself has
determined, without strife, to lay a sure founda-
tion of progress and just rule for all his people.
And these are indeed the signs of his goodness.

Wonderful it is to relate, that the whole people
did not arise, and give thanks and praise to God
for the great gift, which is indeed a sure mark of
the grace of the Most Glorious Lord; that they
did not soar up on the wings of joy and thankful-
ness into the eternal regions of true happiness, and
with full hearts give prayer and supplication to
the one worthy court of Almighty God for the
daily increasing graciousness of our mighty prince.

Some, indeed, whose minds and thoughts have
been corrupted by the canker of personal hatred,

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the serenity of whose judgment has been clouded
by the dust of selfishness, and darkened by the
mists of interests, and others, debasing their
powers in satisfying their worldly desires and
ambitions, and in seeking by devious paths their
self-advancement, have raised the banner of
jealousy, and have lifted up their voices in com-
plaint Hitherto they querulously asked, "Why
is the Shah unmindful of the public weal? And
why does he not strive for the peace and quiet of
his people?"

But now that his majesty has determined to
adopt this great measure, they make other objec-
tions. Some say that these ideas are foreign to
the genius of Persia, are useless in the present
exigencies, and are repugnant to the ancient cus-
toms of the country.

And some mistaken persons, having collected
a scanty gathering of people who are careless of
the principles of their own religion and ignorant
of the fundamentals of the true law and devoid
of discrimination, address them, saying, "These are
the laws of the countries of unbelievers, and there-
fore, contrary to our observances ; whosoever
adopts the customs of nations, verily he is of
them." *

* By similar objectioiu, even to-day (March 1909) a certain
reactionary clergy is trying to upraise the people against the
Constitution, and shortsighted (»urtiers manage to prevent the
Shah Muhainmad Al! from letting his subjects profit by the
institutioiis granted to them by his father.

B

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Some believe that such alterations must be suf-
fered to proceed by slow and gradual evolution,
one thing following on another, adding, "There is
no reason for haste."

And others believe that the Persians ought of
themselves to discover these things which be neces-
sary to the improvement of their policy, their
public instruction, and their civilization. And
that there is no need to acquire inspiration from
other nations. But each group should dwell in its
own world.

O people of Persia! how long will ye wander,
how long be filled with vain imaginings;'how long
continue your differences of opinion, useless an-
tagonism, carelessness and ignorance?

Rivals are awake, while we are negligently
sleepingl Other nations strive for the improve-
ment of their public well-being, but every one of
us is snared by his worldly ambitions, and "is oft
snared anew."

The Lord of the universe is witness that this,
his servant, has no aim to flatter, or attract men's
hearts in the setting forth of these facts; that he
looks for no reward, but gives utterance to his
thoughts in obedience to the will of God. Having
turned my eyes from the world and its inhabitants,
I have taken refuge in the saving grace of the Lord
of oneness.

"From you I ask for naught, for God indeed is
my recompense."

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Those who say that these modern ideas accord
with the spirit of other nations, and are in no way
applicable to the present requirements of the Per-
sian kingdom, indeed forget that those other coun-
tries were in former ages even as we are now.
How is it that these principles and this civilization
have been the cause of the progress of those coun-
tries? Have the people of Europe suffered any
loss by seeking these ideals? Or have they on the
contrary attained the highest degree of material
prosperity?

For many centuries, Persia has remained un-
changed, -retaining her ancient customs. What
benefit and progress has she obtained? Had these
things not been proved byj experience, they would
possibly have been doubted by those in the mirror
of whose mind the bright light of intention is
extinguished. But as it is these causes and effects
have been put to the test in other countries; and
the benefits of civilization have been so plainly
manifested that they are comprehended, even of
the wilfully blind.

Now having closed the eyes of prejudice, we
must examine by the light of justice, and determine
which of these strong bases is contrary to the wel-
fare of Persia, or opposed to the public interest.
Is the widening of the circle of knowledge, or the
increase of science and the useful arts, and the
formation of new and learned callings, raising the
people from the depths of ignorance to the lofty

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MYSTERIOUS FORCES

horizon of knowledge and virtue, fairly to be con-
sidered harmful?

Is the establishment of just rule, according to
the precepts of divine Commandment (which is
indeed the great support of human happiness),
and the firm defense of the rights of the people
under its strong protection, the right indeed of
public liberty, adverse to the prosperity and safety
of our countrymen?

Is it then contrary to the precepts of wisdom,
to consider the future with the eyes of discern-
ment, or to attempt to measure the ulterior results
of the thoughb of the world, and to compare them
with the present condition of affairs, or to strive
for the general well-being of the state? Is it not
advisable to seek the causes of union with neigh-
boring countries, and to make binding treaties
with great nations, to maintain liens of friendship
with more favored peoples, or to extend the circle
of commerce to the East and West?

Is it contrary to the decrees of Providence, to
increase the exportation of the natural products
of our country, and to enrich its inhabitants, and
are such things repugnant to sound sense and true
religion? Should we not endeavor to restrict the
powers of governors of districts and provinces, and
to limit their tyranny and injustice, which indeed
have destroyed the peace and happiness of our
land?

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Should we not compel them to administer
judgment according to right laws, and would it
not be preferable that the severer penalties, such
as those of death and imprisonment, should depend
solely on the mandate of his Majesty, and on the
decision of the Courts of Justice situated in the
capital of the state, so that after due inquiry as to
the nature of the crime, punishment should be
meted out according to the decree of the law?

Are these things indeed an attack on the
foundations of society?

To close the doors of bribery, to abolish the
corruption of justice, a practice now favorably
known by the fair name of "pishkash" * which so
hardeneth the hearts of the rulers of this age, that
a right interpretation of the law is refused to the
beggar, and fairness and equity are utterly for-
gotten; can this, indeed, be considered to destroy
the administration of impartial justice? Should
we not, indeed, save the whole body of soldiers,
who risk their lives on many occasions of peril in
the service of the government and the nation, from
the greatness of their poverty, and from sore op-
pression, and endeavor to ameliorate their lot and
to improve their rations, uniforms and dwellings,
and strive to teach their officers the art of war and
to be prepared for battle? Should wc not provide

* Pishbash is the name given in Persian to any kind of present
given by an inferior to his superior.

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MYSTERIOUS FORCES

them with firearms and ammunition, and can we
be blamed tor our desire to do so?*

Some will say that the time is not yet ripe for
these suggested improvements-, but had they con-
sidered justly they would have realized that, If this
be the case, it is only owing to the lack of unity
in the public mind, and the poverty of zeal and
resolution amongst the ministers and nobles of the
state. It is most clear and manifest that national
affairs will never revolve around their proper axis
until the whole people have received instruction,
and public thought has been directed to a single
end.

The ministers, and even the lowest officers of
state, must be completely purified from all suspi-
cion, and must assume the garment of chastity, and
of pure life. And the improved condition we so
earnestly desire will not have attained until the
regulation of public and private manners reach
such a degree of perfection that it become impos-
sible for any man to swerve one hair's breadth
from the right path, even should he endeavor to
do so; so that all government may be administered

' In Persia, with the exception of a few regiments under tbe
command of Russian officers, there is practically no anny. The
soldiers, who are to maintain order throughout the country, re-
ceive neither clothes nor pay, and are in cmisequence obliged b>
have a trade by which to support themselves. Thus most of
the time they cannot be depended upon, except when they can
derive their livelihood from plunder. Abdu'l Baha acknowl-
edges that at the present time an organized state is bound to
keep an army; but, on the necessity of suppressing war, see
page 73.

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according to the laws of equity and justice, and
that the responsible ministers find it impossible
to swerve to the right or to the left, and of necessity
pursue the way of righteousness.

All partiality and perversion of justice by
bribery, for personal liking or hatred, must be
abolished, and both sides should be heard without
favor; neither should the wicked be justified, nor
the innocent condemned.

The ways and means of producing happiness
and good are capable of gross abuse; and much
dependth upon the opinion, capability, piety,
truthfulness, benevolence, and the extent of zeal
of the governed and their rulers. And as for his
majesty, he indeed has fulfilled his duty, and has
placed the public affairs, upon which depend the
well-being of the people, under the capable direc-
tion of their representatives in the Councils of the
State.

And if these persons ' retain the robe of chastity
and pureness, and do not contaminate the hem
thereof with b^eness, the assistance of the Al-
mighty will not fail diem, .but will make them a
source of blessing to the whole world. He will
cause all manner of benefits to flow both from their
tongues and pens, so that the cities of Persia will
shine with the light of justice, which, like a flam-
ing torch, will illuminate the habitable globe.

* i,e. the Ministers of Sute.

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"This is nothing but the work of the Almighty
God."

But if these persons behave otherwise, evil re-
sults will be made manifest; and this, indeed, has
been the case, and seen of men's eyes in certain
foreign countries, that, after the establishment of
a Parliament, this very Assembly became the cause
of public confusion, and the good innovations
brought forth great catastrophes.

The establishment of Councils, and the founda-
tion of deliberative Assemblies arc the solid basis
of politics; but there are some rules which are
necessary in order firmly to establish such or-
ganizations.

Firstly: The elected members must be re-
ligious persons, God-fearing, high-minded and
followers of the law.

Secondly: They should have an accurate
knowledge of the divine Commandments, of the
most important fundamental matters and of the
rules of the loosing and binding of domestic affairs
and foreign relations; they should possess a knowl-
edge of the sciences and arts, necessary to civiliza-
tion, and filially be contented with the income
derived from their personal property.

It must not be imagined that to find members
possessed of these qualities would be an impossible,
or even a difficult matter; and by the help of God
and his sainte, and the earnest endeavor of zealous
men, all obstacles may be surmounted.

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"The difficulties of those, who make difficulties
in all things, can be overcome, as in the twinkling
of an eye."

But if, on the contrary, the members are mean,
ignorant, having no knowledge of political
economy, wanting in ambition, lacking in zeal,
foolish, slothful, and seeking their personal or
private advantages, then no good can possibly re-
sult from Assemblies so formed. Whereas, in
former times, a poor man had to give a gratuity
to one individual in order to obtain his rights, he
might now be obliged to satisfy the demands of
the entire body.

After close consideration, it will be obviously
manifest that the chief cause of oppression, in-
justice and the mismanagement of affairs is owing
to the dearth of true piety, and the absence of pub-
lic instruction.

Take, for example, a people truly pious, pro-
ficient in reading, writing, and possessed of a
variety of sciences; should an action be perpetrated
contrary to the justice of God and of their
Sovereign, they must first of all appeal to the local
government, and then, if no redress be obtained,
they must carry the question in dispute to the High
Court, explaining the deviation of their local
government from the paths of justice. The High
Court should then demand explanations from that
locality.

Certainly the person who discovered the error

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and corruption undermining the local government,
should be entitled to gratitude and reward from
the public ; but the majority of the people, owing
to their want of instruction, are unable to make
their requirements understood; moreover, there
are people, who, from the obscurity of their rank
and their lack of education, have not yet exper-
ienced the delights of well-being and of true
justice; and indeed they have not drunk from the
pure water of good intention, and consequently do
not appreciate, and have no gratitude for, the ex-
posure of public wrong. They have not yet under-
stood that the greatest glory of man, the universal
happiness of the' world, consists in the joys of soul,
high ambition, good intention, virtue and chastity.

Unhappily they imagine that greatness and
glory follow on the accumulation of worldly riches
and similar vanities. Now clearly consider I If a
man give a thought, he will see, that the Omnipo-
tent God has distinguished him from amongst his
creatures by the dress of honor, of virtue and in-
telligence. "Verily we have created man in the
image of God." He has been made to shine forth
from the morning of unity by the blessings of
divine manifestations.

Man has become the spring of divine wonders
and the center of the mysteries of the heavenly
Kingdom.

Now why should he pollute this pure mantle
with the stain of selfish desires, and exchange this

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eternal honor for the lowest depths of baseness?

"Dost thou think thy body a small thing, while
in thee it enfolded the great universe?"

If it were not my chief object to shorten this
treatise, I would write briefly concerning several
matters of spiritual interest, and explain the high
dignity and sublime glory of true humanity. We
will, however, leave this for a later occasion.

In the center of the world of being, the greatest
dignity and the highest honor, both outward and
inward, and in the beginning and the end, belong
to the prophets of God, although poverty indeed
has at all times been their chief possession; and for
a like cause universal honor is ascribed to the saints
and the beloved of God. They did not seek wealth
or self-advancement, neither did those kings and
rulers whose fame for just government and great-
ness filled the world occupy themselves only with
their personal ambition and the acquirement of
riches, but accounted the general weal and the in-
crease of the inhabitants of their countries and of
the public treasure as their greatest care. Their
glory was not bought with gold or silver, but was
purchased by the soundness of their principles and
the nobility of their aspirations.

Those great ministers who place God's will
before their own have been burning lamps of
science among men of learning; they employ their
wisdom for the general good of their countrymen.

They prove themselves worthy examples of

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honest and virtuous endeavor, and with small hope
of reward give their lives to the increase of public
good. And in their wisdom deliver just ordinances
to the people, setting the palm of peace among the
nations; thus they attain the highest pinnacle of
the mountain of glory and of honor. Likewise the
learned and famous ulama,' the repository of
sound doctrine, and the wielders of the strong han-
dle of piety and of the fear of God, place their
trust in him, and hold fast to the garment of
salvation; and the mirror of their thoughts is
adorned with the signs of sublime realities and
reflect the sum of universal knowledge. So they
are diligently engaged,' both night and day, in
acquiring useful sciences and teaching and educat-
ing their chosen pupils.

The hidden treasures of king^ cannot be com-
pared with a drop of the water of science; nor
with the smallest cup of their learning; and the
heaped-up talents of gold and silver cannot be
equal to the solution of the least abstruse of their
problems.

Those learned men consider the pleasures of
foreign nations as the playthings of children, and
account riches and worldly pomp the fit reward of
the mean and ignorant. Like the birds, they are
content with a few grains for their sustenance, but
the melody of their wisdom and their knowledge

' The body of the divines who are called upon to give thdr
advice on religious questions.

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will excite the astonishment of the intelligent and
discerning among the sages of the world. Such are
those rulers who are benevolent and wise, whose
dignity and real happiness lie in the well-being of
the public, whose ambition consists in diligently
- searching after such things as will justify them
and their wealth, and will bring happiness and
peace upon the people.

There can be no true satisfaction or content-
ment apart from the general prosperity.

Consider for example, the great men of a coun-
try, those who are wise and pure in heart, and
notable for the excellence of their natural percep-
tion, and all other qualities leading to happiness
in this world and the next, in honor, dignity and
nobility ;^-does their greatness consist in their true
and faithful service, their zeal and anxiety to do
God's will, to please the king and to satisfy the
hearts of the people? Or, in luxury of habit, in
extravagant feasting, and in every kind of sensual
pleasure, leading to the ultimate ruination of the
people; injury to the hearts of the servants of God;
their banishment from the Court of the Almighty ;
in estrangement from the potent majesty of the
king; and in the hatred and scorn of their country-
men?

Verily, the decayed bones in the sepulchre are
better than the like of thesel Of what use are they
— they who have not tasted the heavenly manna of

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virtue, nor druok of the pure spring of human
kindness?

It is clearly shown that the establishment of
such assemblies will lead to justice and piety. Of
this there can be no doubt.

But w'hat can bring the purposes of the min-
isters and elected members to light? If they be
men of sincere intention, good results and unex-
pected improvements should certainly follow, as
a natural consequence; but if, on the other hand,
they are unworthy of their trust, evil results must
ensue.

"A thousand clouds gather together, but occa-
sion no damage. Should they however burst forth,
what destruction would be caused I"

However, by the details which we have already
explained, we have endeavored to show that the
glory, happiness, honor and peace of man do not
consist in personal wealth, but on the contrary, in
sublimity of soul, nobility of resolution, extension
of education and in the solution of the problem of
life.

"Upon me is a garment which the merchant
would refuse at a farthing. Yet therein lies a soul
unsuspected of the onlookers."

"Verily in the souls of men Heth their only
glory!"

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It seems to me, right, that; the election of tem-
porary members of the assemblies of the kingdom
should depend upon the choice and satisfaction of
the public, for members elected by the people are
pledged to carry out their will, and to follow out
their instructions.

Consequently they are careful to administer im-
partial justice, and to live according to true re-
ligion, so that they may establish a good reputation
and keep their dignity in the eyes of the people.

But it must not be imagined from these words,
that it is intended to condemn riches or to belaud
poverty and need.

On the contrary, riches are earned by personal
effort with divine assistance, in various trades,
agriculture and the arts, and, rightly administered,
are justly deserving of praise, forasmuch as if a
wise and discerning man acquire them, they be-
come a ready means of benefit to the state.

And than this, there is no greater ambition, for
it is, and has been, of all things, the most acceptable
in God's sight.

A man should be a constant source of well-
being and contentment, and a ready help to pros-
perity for multitudes of people.

Yea verily, wealth and riches are worthy of
praise if they be justly partitioned amongst the
nation, but if some few be possessed of great riches,
and many be reduced to poverty, then is the rich
man's gold deprived of all its worth.

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But if great wealth be employed in the propa-
gation of science, in the establishment of schools
and colleges, in the nurture of arts, and in the
education of orphans and the care of the needy, in
brief, for the public benefit, then shall its possessor
be accounted great, both in the sight of God and
man.

But those persons who believe that these inno-
vations and new principles are in all ways con-
trary to the will and the precepts of the Omnipo-
tent God, and declare that "they are opposed to
the basis of strong * law and to the character of the
beloved of the Lord of both worlds," should
ponder and ascertain wherein lies the inconsistency
between this teaching and the doctrines of revealed
religion. Is it because thi& knowledge must be
acquired from other nations, and because "Who-
soever imitateth a foreign people is one of them"?

Firstly, these reforms affect only such matters
as civilization, science, arts and natural philosophy,
the means of progress in trades and the ruling of
the affairs of the kingdom, and are in no way con-
nected with questions of spiritual significance or
the fundamentals of religion. And if it should be
said that "in these things also, it is unlawful to
acquire knowledge from the stranger" ; surely this
contention must betray the ignorance of the
speaker? Have they then forgotten the famous
^ Religious.

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Hadeeth, "Search after knowledge, even though
it be in China"?

It is well known that the Chinese were regarded
as ^ among the meanest of men in the sight of the
Almighty God, for verily th^ were worshippers
of idols, and neglected to serve the Omniscient;
while the people of Europe were considered as
the people of the Book,* for they confess and
acknowledge the Giver of all good things.

Is it not written in the blessed verses : "And
thou shalt find the Christians to be the nearest of
them in friendship for the true believer; for
amongst them there are priests and anchorites to
whom arrogance is strange" * ?

Therefore is it lawful and agreeable to seek
after the science of the Christians. For how could
it be accepted to be taught science by idolaters and
at the same time be odious to the Court of Almighty
God that we should submit to be taught by the
people of the Book?

It is thus that a confederation of infidels, the
Abu Sofyan, the children of Kanana, the children
of Kahtan, the children of Quraizat and the Jews,

* By die carl; fanatic Mussulmans.

'Ahlul-Kitab, a name given by Muhammad to tbe Jews
and the Christiana who have also received from God a written
Law.

'Quotation from die Quran.

C

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together with all the tribes of Quraish ' rose in an
endeavor to extinguish the divine Lamp which had
been kindled in Yathreb. And at that time the
winds of temptation and trial blew vigorously from
all sides, as it is written: "Do our people then
think, that having said *We believe,' that that is
sufficient, and that their faith need not be proved
by sorrow and affliction?"'

The believers indeed were few, and their
enemies gathered themselves together, seeking to
darken the sun of the true Orient by the dust of
their oppressions. Then it was, that his holiness
Salman * rose up in the presence of the Prophet
saying: "Yonder in Persia do they dig trenches
as a bulwark about their cities, and verily they
have proved a safe defense."

Did he,* who was the source of universal wis-
dom and divine knowledge, forbid them, declaring
that this was the custom of polytheistic infidels?

Did he affirm it unlawful for the worshippers
of the great Unity to adopt the fruit of their inven-
tion? ' Did he not rather command his followers
to set about the digging of trenches? Did he him-
self not take up tools and go to the help of his
comrades?

^ Names of the difEerent uibes who were fighting against
Muhammad.

* Quran.

' One of the most devoted disciples of the Pn^het.

* Muhammad.

* i.e. of the Persians, who had not yet been converted to Islam.

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Moreover in books of the most learned ulama,
and of the greatest historians of Islam, is it not
written that after the great Luminary ' had ap-
peared on the horizon of Hidjaz, the whole num-
ber of the people were enlightened by the rays of
its brightness, and that a universal change came
over the habitable world through the revelation
of a new and divine LawP These sacred ordinances
enjoined the observance of many customs familiar
to the heathen, as, for example, the holding sacred
of certain months, the abstinence from the flesh of
swine, the retention of the lunar months and of
their ancient names, and the forfeit of the right
hand as a punishment for theft.

As it is written: "The heathens had customs
the Law of Islam confirmed : they used to accom-
plish the pilgrimage to the Kaaba, to perform the
ceremonies of purification, to make the circum-
ambulations, the visitations, the halts . , . every
three years they used to add a month to the lunar
year . . . ," etc.

God forbid we should imagine that because
'the commandments of the Law exhibit some re-
semblance to the custom of the heathen, who are
the reproach in the eyes of God, any evil is occa-
sioned! Or that (God forbidi) the Bountiful
Lord has commanded us to model our opinions
upon diose of the infidels I Infinite ia the wisdom
of God! Was it not possible for his Omnipotence
* Muhammad.

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to vouchsafe commandments which should in no
way resemble the law of heathen nations? Yes
indeed, but this was the purpose of his wisdom:
That the people should be freed from the bonds
of superstition, and that these present questions
should not be the cause of disturbance amongst
them.

Some, ignorant of the truths of the divine
Book, and having no knowledge of history, will
assert that "These customs have their origin in the
precepts of Abraham (on whom be peace 1) and
have remained among the heathen from all time,
and been cherished by them." And in proof there-
of, maybe, they will cite this verse :

"Follow the religion of Abraham, which is a
good one."

But verily, it is written in all the books of
Islam, that to respect the observance of the sacred
months,* and to maintain the custom of calculation
by the phases of the moon, and to uphold the law
respecting the cutting of the hand of the thief, are
not founded upon the precepts of his highness
Abraham (upon whom be peacel). Now the his-
tory of Abraham, is it not written in the Book of
die holy Bible which existeth unto this day?

It may, however, be advanced that the Bible
itself has been altered and its text corrupted.

But the question of these alterations is fully
discussed in the books of commentaries. To enter
'Zu'lqa'dah, Zul'hadja, Muharram, Rajab.

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upon it here would take us away from the subject
matter of this treatise and consequently we shall
dwell upon it here no further.

It is written in many excellent works : "Learn
from the birds of the air, and find wisdom in their
manner of being." * If then it be lawful to acquire
wisdom from dumb creatures, how much better is
it to obtain knowledge from the chosen of foreign
nations which are endowed with a rational soul,
with judgment and discrimination?

If you consider that in the animal kingdom the
different qualities come from God, how then could
it be upheld thzt to acquire civilization, science
and knowledge from foreign nations is not of God?

"Is there any other creator besides Allah?
Answer: No, by Allah."

Likewise, the great ulama and the learned
doctors of the law mastered sciences which had
their origin in the labors of the great Aristotle and
of other sages of ancient Greece. And they have
acquired from their works much knowledge of
medicine and mathematics and have accounted the
study of their works a means of attaining great
superiority and the most excellent satisfaction.

Thus all the ulama both learned and incul-
cated the science of logic; although they reckoned
one of the polytheists^ as its founder; it hath

*A famous Hadeeth. Vide Matth. vt. 26: "Behold the
birds of the hcaTcn . . ." etc.
* ZencMi of Elee, «*o lived 500 years before Christ

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abundantly been made manifest that if a man have
a deep knowledge of various branches of science,
and be not perfectly trained in logic, the result of
his industry, and his judgment upon important
questions, cannot be thoroughly trusted.

Therefore it is as clear as noonday that it is
lawful to acquire knowledge and the art of right
government from foreign nations, so the public
attention may be directed to these important ques-
tions and that these methods of reform may be
made publicly known, and that, in a short period,
by God's help, the prudent nation may become
chief amongst peoples.

O men of understanding, reflect with wisdom
and discernmentl Can our ancient and obsolete
muskets be successfully matched against Martini
rifles and Krupp cannons?

Should any man maintain, that our old-
fashioned arms are best and most suitable for us,
and that there is no need to procure those lately
invented in foreign countries, would the veriest
child pay heed to his words?

Or if he were to say, "Until the present time
we have been accustomed to transport our goods
from one country to another on the backs of ani-
mals, and we have not hitherto needed, nor do we
now need, railroads, and why therefore should we
conform to the practices of other peoples.'*

Would any man of sense take notice of such
babblings? No indeed, unless there were some
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hatred hidden in his heart, causing him to deny
what is abundantly made manifest.

These foreign kingdoms, notwithstanding their
high attainments in science, education and in-
dustry, acquire knowledge from one another.
Why then does the realm of Persia, which is in
such a needy condition, remain content to be use-
less and widiout power?

The great doctors of the Law who have their
way in the right path, and know the mysteries of
divine Wisdom, and the truths of God's holy
Books, whose hearts are adorned with the orna-
ment of piety, and the freshness of whose counte-
nance is illumined by the light of Providence;
they, indeed, are familiar with our needs, and are
acquainted with the requirements of this present
age ; they, indeed, zealously encourage and stimu-
late the desire of the people for civilization and
knowledge.

"Are they equal who know and who do not
know? And can the darkness be compared with
the light?"

Wise men arc as guiding lamps to the people.
They are the stars of felicity in the horizon of
tribes and nations; they are the Salsabil' of life
for the souls dead in ignorance and folly; and for
those who wander and thirst in the wilderness of
want they are a fresh spring of cooling water.
They, indeed, have the truths of God*s glorious

' A river in Paradise.

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Books, and are a living proof of the unity of the
divine Spirit; to the diseased body of the world,
they are skilful physicians, and are a true antidote
to the poisoned soul of mankind. They are as an
impregnable fortress protecting the world of hu-
manity, and a sure refuge for those disturbed and
disquieted by the forces of darkness and ignorance.

"Knowledge is like unto the lamp lighted by
God in the heart of him whom he chooseth."

But the Cherisher of mankind hath created
signs and indications for all things, and hath ap-
pointed a touchstone to test their merit. Thus
must the theologian be endowed with every
spiritual and mental perfection, and possess grace
of manner, brightness of disposition, sincerity of
intention, understanding, knowledge, wit, wisdom,
intellect, sobriety, true piety, and, above all, the
fear of God within his heart. For if the candle be
placed on high and be not lighted, it is as the
branches of a hollow palm, or as a mighty pile of
faggots to which no brand hath been applied.

"Coquetry and affection may make a face to become like a rote
She who cannot achieve this result, should not give rein to

her humor.
How unseemly are the results of coyness in a hideous face.
Hard it is to suffer pain in a sightless eye."

It is written in the indubitable Narrative * :
"If one of the ulama be found to be the careful
guardian to his soul, a follower of the laws of his
* i.e. the collection of authentic Hadeeths.
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religion, a stout opponent of his own fleshly lust,
and an obedient follower of the Lord's command-
ments, then, indeed, it is right that he should be-
come a shepherd of the sheep and that the people
should follow his direction."

As these inspired words contain the whole
essence of the sound knowledge, I will endeavor to
give here a brief explanation of sacred writ. And
whosoever does not follow out the divine ordi-
nances contained therein, and does not himself em-
body the result of their teaching, he, indeed, is
deprived of divine communion, and of the true
sources of sound knowledge, and shall no longer
be worthy to expound the law to believers in the
divine Unity of God.

The first condition which is required from the
holy ulama is: "A guardian to his soul." It is
evident that these words do not refer to afflictions
and troubles of the world, for verily all the pro-
phets and saints of God were subject to grievous
tribulation; and amongst all nations they became
the butt for the arrows of trouble and adversity.
And having devoted themselves to the general wel-
fare, marched joyously to the place of martyrdom.
The perfection of their spi ritual attainment clothed
the world in a new robe of essential virtue and
goodness. The true meaning of the words "A
guardian to his soul" is a defense from external
and internal defects, and the attainment of endur-
ing and exalted spiritual condition.

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The characteristics most necessary to perfec-
tion, are, knowledge and virtue, and to attain to
this stage, an acquaintance with the divine pre-
cepts, contained in the Quran for the guidance
of the polity of mankind, and a familarity with
the other heavenly Books and of the true paths
leading nations to advancement and civilization,
are indispensable.

A just appreciation of the conditions of liie,
and of the customs prevalent amongst foreign
peoples, a proper comprehension of the sciences
and arts pertaining to this age, and a diligent study
of historical records, are also requisite.

For, if the theologians be ignorant of the holy
Books and religions of other nations, of the physi-
ology, and of the judicial laws, politics, arts and
educational methods of former centuries and peo-
ples, they will remain powerless at the most critical
moment, having no precedent to guide their action.
And this indeed would be contrary to perfection.

And if, for example, a learned theologian, en-
gaged in controversy with a member of a Christian
sect, be unacquainted with the glorious melodies
of the Gospel, how can he discuss with him? To
the Christian, the most transcedent verities would
not be acceptable, only upon the authority of the
divine Forqan;^ but if our ulama would closely
study the religious Books of other peoples, they
would be far apter in argument than the divines

* Another name of the Quran, meaning the Distinction.
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of other nations of the Book.' Then could our
doctors confute their adversaries out of their own
mouths, and out of the mouths of their prophets;
and they would have no alternative but to believe.

When a certain Catholic chief was honored and
received by the sun of the sky of learning, that
luminary of the heights of guidance and assur-
ance, the Imam Reza (upon whom be peacel), his
holiness deigned to use such argument and proofs
as were familiar to the Catholic chief so that he
was convinced in all things and went wondering
away, confessing the greatness of his host.

Moreover two things are most urgently neces-
sary to the political realm:

1. The Legislative Power.

2. The Executive Power,

The center of the executive power is the gov-
ernment, and the legislative power lies in the
hands of thoughtful and wise men. On the other
hand, if these strong pillars and firm foundations
are not complete and comprehensive, how can it
be supposed that there will be safety and salva-
tion for the nation?

But as, in these latter days, such excellency is
rare, the government and the whole body of the
nation are in sore need of just and discerning direc-
tion. Thus it is of the utmost importance to es-
tablish an assembly of learned men, who, being

^ Because beside the Old and the New Ttsfamentt, he draws
also his arguments from the Qwan.

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proficient in the differeat sciences and capable of
dealing with all the present and future require-
ments will settle the questions in accordance with
forbearance and firmness.

Hitherto there has been no properly appointed
court of law, and the ulama administer justice,
each according to their own ideas. It may be, that
in the process of a lawsuit, one of the ulama may
give judgment for the plaintiff, and that another
would decide in favor of the defendant; nay, fur-
thermore, varying judgments may be delivered in
identical cases by the same mujtaheed,* because
the case first appears in one light, and then in an-
other; and there can be no doubt that such cases
do cause an infinity of confusion, and reflect dis-
advantageously upon the principles of the whole
people.

Neither the plaintiff nor the defendant is ever
convinced of the unworthiness of his cause, and
they are ever expecting to obtain redress in a sec-
ond judgment which should reverse the first. Thus
they spend their time in litigation, and their
precious lives are wasted in contention and enmity,
to the exclusion of good works and to the detriment
of their private affairs; indeed they are like the
dead, who are unable to render service to their
neighbors or to the commonwealth. But were there
a well-ordered judicial authority in the land, they
would not put all their hopes in a second trial, and
* A member of the Shiite d«^.
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consequently they would occupy themselves about
their own affairs.

As upon this question, the peace and comfort
of the people of die realm, appear largely to de-
pend, the divines,' who are familiar with all mat-
ters of jurisprudence, should make an earnest en-
deavor to arrange the satisfactory settlement of
suits at law. Their resolutions should be printed
and circulated by the King's commands, and dis-
tributed in all the provinces, in order that the
people should learn them and obey them. This,
indeed, is a measure of vital importance to the
country.

The second characteristic of progress and self-
perfecting consists in the observance of justice and
righteousness.

There must be no respecting of personal ad-
vantage and no seeking after personal profit, but,
without regarding anyone, a man must keep the
just laws and recognize himself as a member of
the body of God's people. Except, so far as con-
cerns his spiritual growth, he should not keep aloof
from the people, but should reckon the common
good, his own. In short, he should think of the
whole people as one man, and of himself merely
as one of the members of that body.

There should be no deversity of opinion in the

^ It is onljr in gnatixig the Constitution in 1907 that the Shah
Mueaffani'd Din created regular tribunals apart from the
mujtaheed.

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body, but all the members should have the same
care for one another's welfare, knowing from the
beginning, for certain, that, if one member is suf-
fering, it may be a cause of suffering to the whole
body.

The third characteristic of progress consists in
the earnest and sincere development of public edu-
cation, in the teaching of all the useful sciences
and in encouraging the people to adopt the modern
inventions, in extending the spheres of the arts
and commerce, and in endeavoring to induce them
to adopt the methods by which the country may
be enriched. For the majority of the people are
ignorant of those valuable and most important
remedies which act as an immediate cure for long-
standing disease of the body politic.

A most learned and wise ulama will have to
arise and preach most sincerely in God's name,
and scatter abroad exhortations that the eyes of
men may become brightened with the Kohl * of
the sight of sciences.

When, as today, it is imagined that those who
are believers in God, confessing their faith in the
divine words, Prophets, Books, and command-
ments, and who are the manifestations of the fear
of God, ought to lay by their powers, keep aloof
from business, and spend their time in vanity and
laziness, in order to be accounted of those who

* Antimony reduced to a fine powder and used in the East
for strengthening the eyes.

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have forsaken this world and what is therein, and
have turned their hearts to the next — in the sight of
God: thus they keep themselves apart from their
fellow-creatures and are brought nigh to the
Truth. As an inquiry into this point would take
up much space, and would be beyond the limits
of this book, I propose to enter fully into it on an-
other occasion, and will therefore leave the ques-
tion for the present

The other characterstics of progress are, the
fear of God, the love of God in the love of his
servants, mankind in general, long-suffering, stead-
fastness, truth, compassion, generosity, bravery,
boldness, perserverance, activity, purity, cheerful-
ness, modesty, zeal, resolution, highmindedness,
the cherishing of righteousness and similar feel-
ings; and the lack of these humane characteristics
and good feelings is a terrible deficiency.

The actual value of each of these qualities
would take us too long to explain in the present
volume.

The second condition required in this holy
sentence is : "An observer of his religion."

It is apparent that the meaning of this blessed
phrase or text has been not confined to the dis-
covery of precepts which were previously con-
cealed from the common knowledge, to the attend-
ing of religious services, the avoidance of being
either great or lowly, and the keeping of the judi-
cial laws — ^whereby the religion of God is ob-

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served and protected; but the meaning is the pres-
ervation of the whole people from harm, the ex-
alting of God's words, the increase oi the number
of the truly religious, the cherishing of the
divine religion, its victory and triumph over the
other religions, and its serious utilization as a
means of good.

If the ulama of Islam had commenced aright,
all the nations of the world would by this time
have entered under the shadow of the Word of
Unity.

And the resplendently glorious saying, "It is
he who has sent his Apostle wlith guidance and
true religion, that he may make it appear superior
to every other religion, although the idolators be
adverse thereto," would glow as the sun in the
horizon of the center of being and would shine
forth over the whole world.

Now, Martin Luther was a great founder of
religion. In the fifteenth century he arose. At one
time he was a member of the Church of Rome and
had been sent to the Vatican. Later he became the
founder of the Protestant faith. He disagreed on
several questions with the Pope, such as the
prevalence of celibate monks, the worshipping of
the images of the Apostles and of the ancient
Christian fathers, the rites and religious ceremonies
which had been instituted over and above the com-
mandments of the Gospel.

Although at that period the power and author-

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ity of the Popes were such, that all the kings of
Europe would tremble and grow anxious at their
displeasure, and although all matters of im-
portance in Europe were under the control of their
right hand and power; nevertheless, as Luther had
the right and true opinions in regard to the ques-
tions referred to, and adopted the means necessary
to make his views prevail, in the period of a little
more than four centuries which have elapsed since
then, most of the people of America, four-fifths
of Germany, England, and large numbers in
Austria— to be brief, about 125,000,000 of the sects
of Christianity have accepted the Protestant faith.
And they are still earnestly trying to spread it more
and more. Now, on the coast of East Africa, they
have outwardly professed to be endeavoring to
emancipate the Soudanese and negroes and have
established schools among them, and are engaged
in teaching and civilizing the savage tribes of
Africa; but true inward purpose is to convert the
Islamic negro tribes to Protestantism. Yea, verily,
whilst everyone else is busied in enhancing and
exalting the renown of his nation, we are still
slumbering in our sleep of idle negligencel

Consider only this, what great things have
been done by Luther and by the enthusiasm of the
followers of his faith 1

Now if the people of God, who are the mani-
festations of divine protection and the dawning-

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places of his gifts, would strive earnestly and with
whole-hearted zeal, trusting in God and wholly
weaned from everything except him, and would
adopt in this spirit the proper methods of propagat-
ing their religion, if they would become alert and
active, undoubtedly the light of the visible Truth
would be shed over all the regions of the globe.
But alas I Whereas there are some people who do
not know anything of the truth of this, the pulse
of the world is not in their hands to feel, and they
have no idea what is the great real antidote to
the chronic disease of false opinions. They think
that the prevalence of a religion is ensured only by
the sword, and they try to prove it by the Hadeeth,
"I am a Prophet by the sword," whilst truly if they
gave due consideration to the subject, they would
quickly find out, that, at the present time, the sword
cannot become an instrument for the spreading of
any religion, but, on the contrary, it would be a
means of horrifying and frightening the hearts of
men.

According to the blessed Law it is unlawful to
compel the people of the Book to accept Islam by
force, while it is the lawful duty of every believer
in the Unity of God to be a guidance to the rest
of the world.

The Hadeeths, "I am a Prophet by the sword,"
"I command you to kill the people until they shall
confess," "There is no God but God," are uttered
concerning ignorant polytheists, who, on account

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of their extreme barbarism and ignorance, were
fallen entirely from the state of humani^. For
truly a belief which is extorted by the stroke of the
sword is sure to be most untrustworthy, and soon
changes into unbelief and error.

Thus it happened with the tribes dwelling
around the enlightened city of Madina, soon after
the ascent of the highest sun of Prophethood to the
seat of Truth, near the All-powerful King, God
the Almighty, those tribes returned again to
heathenism and became apostates.

Consider again the period when the holy
breath of the Spirit of God (Jesus Christ) per-
fumed the land of Palestine, Galilee, the banks of
the river of Jordan, and the regions round about
Jerusalem when the glorious melodies of the Gos-
pel reached the ears of the spiritually-minded.
At that time, every nation and people in Asia, Eu-
rope, Africa, America and Oceania (the isles of
the ocean), except the Jewish nation, who were
believers in the divine Unity, were fire worship-
pers and idolaters, and neglectful of the call of
the Judgment Day.

By the mission of the holy One, the excellent,
pure, life-giving breath of eternal truth was be-
stowed on the dwellers in those parts, by the in-
spiration of God, and the radical basis of the Law
of Jesus was established, which was, at that time,
the medicine and immediate cure for the diseased
bodies of humanity.

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Although in the lifetime of that holy One,
there were a few souU who believed in God, but
there were really only twelve men who believed —
the apostles (among whom was Judas Iscahot
who became an apostate — so that diere remained
eleven apostles), and some women. However,
after the ascension of the holy One to the horizon
of glory, this small number of men and women
were chosen by reason of their spiritual ability and
holy living and by the divine power and inspira-
tion of the breath of Christ, for the dignity of
guiding to die truth the whole people of the earth.

The heathen nations and the Jews of that gen-
eration arose with the intention of extinguishing
by their power and efforts the divine Light which .
was kindled in the lamp of the land of Jerusalem.
As it is written: "They purpose to extinguish the
Light of God with their mouths, but God has re-
solved to perfect his Light, although the infidels
be averse thereto and regard it as impossible."

So they martyred each one of those holy per-
sons, with the most excruciating torments and tor-
tures. Some of them were cut to pieces with
knives, others were cast into a fiery furnace to be
burnt. Some of the disciples of those holy men
were buried alive, after being tortured with all
manners of racking instrument. In spite of all
these grievous tortures and the widespread popu-
lar prejudice and hostility excited against them,
they never ceased preaching God's religion, and

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they did this without drawing the sword from its
sheath, or injuring anyone in the slightest.

The followers of Jesus Christ have, at last,
spread so widely over the world, that in the con-
tinents of Europe and America no impression of
any other religion has remained. And in Asia,
Africa, and in the Isles of the Ocean, there are
today a great multitude who have entered into die
shadow of the Gospel.

These facts are a clear manifest proof that the
dissemination of the divine religion is owing to the
perfecting of the individual, to goodness of dispo-
sition, to acceptable habits or customs and deeds
proceeding from a spiritual mind.

If an individual of good disposition believes in
God, he would be accepted in the Threshold of
Unity. For his soul has been purified from all
personal taints and the greed of self-interest, and
has taken refuge under the protecting care of God.
He will be characterized among men by the quali-
ties of trustfulness, truthfulness, temperance, the
cherishing of righteousness, zealousness, fidelity,
piety and holiness.

Thus will the principal purpose of the revela-
tion of holy, heavenly laws be attained— that is to
say, the civilizing of this world, the purifying of
the characters of men and the realization of the
happiness of the next world. If it be attempted
to attain to these, at the point of the sword, men

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may outwardly become believers, but inwardly
they will be deceivers.

Here we may tell a story which nobody will
read without receiving instruction therefrom.

It is written in Arabian history, before the call
of the Prophet (on whom be peace 1) , that ,
Naaman-Ibn-Mazar-Lakomi, one of the heathen
Arab kings, whose thronewas in the city of Hera,
one day took so much strong drink that he knew not
what he was doing and his intellect was over-
clouded. In this condition of drunkenness and un-
sciousness he gave orders that Khaled-Ibn-Muzlel,
and Omar-Ibn-Mas'oud-Kaldah, two of his
favorite and intimate friends, should be put to
death.

When he recovered from his drunken fit, he
inquired after them and was told what had oc-
curred, that he had commanded them to be killed.
He grew burdened with extreme sorrow and his
heart was filled with blood,* and because of the
great love and friendship he had had for them,
he ordered two great buildings to be erected on
the site of their graves.

And in commemoration of them, he set apart
two days in the year, one was called the "day of
wrath" and the other the "day of grace," when he
would come with great pomp and sit between the

' A Persian idiom meaning "bursting with grief."

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two buildings. On the day of wrath no one who
came within the range of his eye could escape with
his life, and he was put to death. On the day of
grace, however, anyone who arrived or came on a
mission to the king would have favors and gifts
conferred upon him. This law and custom was
strictly observed.

One day the King, riding a horse called by
name "Favorite," started for the country, with the
object of hunting. Suddenly he sighted an ante-
lope in the distance, and pursuing it, urged on his
horse to its fullest speed, until he was separated
from the rest of his company and escort.

The sun was setting and he failed to secure his
quarry.

Turning back in disappointment, he unex-
pectedly saw a tent afar off, and made up his mind
to betake himself there. When he reached the
door of the tent, he asked, *'Do you seek a guest?"

The master of the tent, whose name was Han-
zalah Ibn Ab'i Ghofra of Taey, answered ,"Yc8,"
and going forth to meet him, helped him to alight
and received him gladly, saying to his wife, "This,
as anyone may see, is a noble personage. Prepare a
feast, do your utmost in the way of entertainment,
get ready the best you have."

His wife replied: "Wc have one ewe, kill it;
whilst I bring the little flour I have kept against
such an occasion."

Then Hanzalah milked the ewe, brought a

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bowl full of milk and presented it to the guest;
after which he killed the sheep, and prepared a
savory morsel for him.

Naaman spent the night in great comfort,
through the courtesy, love and self-denial of his
host, Hanzalah.

When the dawn broke, Naaman thought of his
return and called Hanzalah saying, "You have
showed the truest hospitality and the highest
courtesy in your entertainment of me. I am Naa-
man- 1 bn-Manzar-Lakhmi. I shall be pleased to
see you and reward your kind hospitali^."

A long period went by, when a great famine
befell the district of Taey, and Hanzalah was re-
duced to great extremity.

He decided to seek the presence of the king,
and by a strange chance appeared before Naaman
on the day of wrath.

The king was extremely distressed and began
to reproach him : "Why have you sought the pres-
ence of your friend on this day of wrath, which is
a fatal day? If today my eyes were to fall on my
only-begotten son Kabus, he could not escape with
his life. Now ask what you will I"

Hanzalah answered, "I know not about the
day of wrath ; but earthly things are only for life
and the living; and as at this hour it is appointed
that I should drink of a fatal cup, of what imagin-
able use to me can be all the good things of the
earth?"

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Naaman said, "There is no way of reversing
the decree!"

Then Hanzalah pleaded, "Grant me a reprieve
that I may return to my family and make my will ;
and on the day of wrath next year I will be present
again before you."

Naaman required a sure^ from him, so that,
if he broke his promise, the surety would be put
to death in his stead.

Hanzalah looked anxiously round, seeking to
find someone willing to be surety for him, until
his eyes fell upon Shareek Ibn Amr Ibn Quais
Shaibani, who was one of Naaman's servants; he
uttered these lines in a stanza:

"O Shareek I O sim of Amre,
May I perchance escape frtHii death?
O brother of all the afflicted,
Be not in doubt regarding it;
O brother, the Naaman's trust is in thee.
It is the day to be surety for the Shaykh ;
Son of Shaiban the generous ;
The grace of the All-Provider makes the way easy."

Shareek answered, "O brother, I cannot sum-
mon up courage to risk my life."

The unfortunate Hanzalah was stupefied and
amazed.

Then there stood forth a man called Quarad
Ibn Ajdaa Kalbey, offering to become surety on
the condition that if he did not deliver up Han-
zalah on the day of wrath in the following year,

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he would himself be ready to endure whatever the
king might order to be done to him.

So the king made a present of five hundred
camels to Hanzalah and sent him away.

On the day of wrath in the next year, when
the true dawn rose from the horizon of the east,
Naaman proceeded as usual with great pomp to
the two buildings called Gharijan. He took with
him Quarad, that he might be executed as the
victim of his royal wrath.

The courtiers present entreated for a reprieve
till the evening, so that Hanzalah might return;
whilst the king's purpose was, for the sake of the
love he bore him, to save Hanzalah from death
by executing his surety.

However, he waited till towards the evening.
When Quarad was stripped and his neck was
about to be severed, suddenly a horseman was
descried afar off galloping with the utmost
speed. Naaman said to the executioner: "What
are you tarrying for?" And his ministers re-
joined : "Perhaps this horseman may be Hanza-
lah I"

When he approached they saw it was Han-
zalah of Taey. Naaman was displeased at his
coming and addressed him: '*0 fool) you that
escaped the claws of death, why have you aban-
doned yourself to them again?"

Hanzalah answered: "Know, O king, that

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faithfulness to my promise has made the deadly
poison of death sweet to my taste I"

And Naaman answered : "What was the cause
of thy faithfulness and thy design in keeping thy
word?"

And Hanzalah replied: "I believe in the
divine Unity of God, and in the Books which came
from heaven!"

Then Naaman inquired of him: "What is
the religion to which thou belongest?"

And Hanzalah answered: "I am quickened
by the breath of Christ, and am walking in the
right path, in the way of the Spirit of God (Jesus
Christ)."

And Naaman said unto him: "Breathe the
holy breath of the Spirit of God into my nostrils!*'

Hanzalah took out the White Hand of
Guidance * from the bosom of God's love promis-
ing the light of the Gospel on the eyes and judg-
ment of those present.

When Hanzalah had chanted melodiously
some divine verses from the verses of the Gospel,
Naaman and all his ministers left their idols and
their idolatry and became verily converted to the
divine religion and steadfast therein, confessing it

^ Moses, in order to show his power to the Israelites is said
on one occasion to have withdrawn his right hand frun bis
garment: it was white as snow, and the moon was reflected in
it brightly. Therefore "to take out the white hand of Guid-
ance" means to show a miraculous power by which to guide
people. Cf. Quran xxviii. 32.

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was a hundred thousand pities they had not known
until then of such an infinite mercy and had been
so long deprived of this unutterable grace of God I
They immediately destroyed the two buildings,
and repenting of their cruelty and oppression es-
tablished straightway the foundations of justice
and right judgment

Now reflect on this wonder, that a peasant, an
unknown individual and apparently a man of
naught, because he had the characteristics of the
sincere and upright, saved such a zealous king and
a great multitude of people with him from the
darkness of the evening of errors, leading them to
the Light of the Morning of Guidance I Saving
them from the desert of perdition and idolatry and
bringing them to the coast of the sea of the divine
Uni^l He was the instrument of the abolition
of a savage custom, which was a disgrace to hu-
manity and destructive of the roots of civilization.

There is urgent need of widespread thought
and study; and much wisdom and discrimination
are required. Alasl my heart swells within me
and is full of grief, because it cannot see that the
people are devoting their care and energy to what
today is worthy of both.

The Sun of Truth is shining over the whole
earth, and we still remain afflicted by the darkness
of our selfishness. The great Ocean is surging

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about as, and we are scorched, exhausted and en-
feebled by thirst. The divine Manna is falling
from the Heaven of Unity, and yet we wander
astray and are bewildered how to escape famine!

"I am silent, between speaking and weepingl"

One of the chief hindrances to the accepting
of the divine Religion ^ by the peoples of other
religions is the prevailing bigotry and heathenish
obstinacy. Consider, for instance, that the divine
call to the Prophet was: "Invite men to the path
of thy Lord with wisdom and mild exhortation;
and discuss with them in the kindest way." ' So
he was ordered to be humble and gentle to all.
Accordingly that "Blessed Tree of Prophecy' of
neither the East nor the West" cast the shade of
the infinite bounty over the heads of all the people
of the world and went his ways with the greatest
benignity of heart and graciousncss of manners.

Likewise the holy prophets, Moses and Aaron
(upon both of whom be peacel), were commanded
when addressing and reproving Pharaoh their
master, "Speak to him soft words, haply he may
understand and believe.'*

Notwithstanding the fame of the noble
prophets and saints, which if they were sincerely
imitated would in every respect be a speedy means
of bringing perfect goodness into humanity, some

* i.e. Bahaimi.

* Quran.

* Muhammad.

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MYSTERIOUS FORCES

persons entirely disregard the example of such
good feelings and extraordinary benevolence.
They are far removed from understanding the
essence of the sacred Books of God, and avoid asso-
ciating with persons of other religions, and they
never observe the ancient courtesies of ceremonial
usage, and hold it unlawful to do so.

With such a lack of intimacy and kindly inter-
course, how can it be possible to guide a soul from
the mortal darkness of negation, and illumine him
with the bright morning of authority? Or to
stimulate and encourage a man to ascend from the
depths of ignorance and obstinacy to the loftiest
horizon of the knowledge of God, and salvation
from ignorance?

Now let us reflect with the eyes of judgment
that if Hanzalah had not behaved with perfect
love and sincerity, kindness and hospitality,
towards Naaman Ibn Manzar, he could never pos-
sibly have become the instrument of the guidance
and adherence of that king and that great multi-
tude of polytheists to faith in the Unity of God.

Even as avoiding and shunning the company of
people and being harsh with them are the sure
means of filling them with fear, so are love, kindli-
ness, humility and gentleness the truest method of
binding people's souls and attracting their hearts.
If one of the believers in monotheism were during
his association with a person of another faith to
show signs of repulsion, uttering with his lips the

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terrible words that uncleanness prevented his inter-
course with him; verily, that foreign person would
be so grieved and sad at his words, that even if he
were to sec the splitting of the moon,* he would
never draw nigh to the Truth. The consequence
of this attitude will be that if there exist in the
heart of the person mentioned, some little striving
towards God, he will repent of that also, and will
flee altogether from the shore of the Sea of Faith
and seek refuge in the wilderness of indifference
and vanity. And when he arrives in his own coun-
try he will put abroad all these things in the news-
papers and otherwise make them public, and de-
clare that the nation in question was lacking ex-
tremely in the ordinary qualities of humanity.

Now, if, inspired by the Stars of Heaven of
Unity, we were to meditate a little upon the verses
and explanations of the Quran and the authorita-
tive Books, it would become manifest and proved,
that a soul which is characterized by the qualities
of faith and endowed with spiritual morals, shall
become a manifestation of the wide mercy of God
to all creatures, and shall be an Orient of the
divine gifts to all beings. For, the sacred quali-
ties of the people of Faith are justice, judgment,
long-suffering, patience, kindliness, faithfulness,
sincerity, fidelity, love, benevolence, zeal, the pro-
tection of others, and Humanity.

So that if an individual were realty pure and

* A miracle attributed to Mubammad.

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holy, he would use those means which would at-
tract the heart of all the nations of the world, and,
by the attributes of God, he would draw all the
world to the right path and give them to taste of
the Kawthar' of eternal life.

Nowadays, alas, we have closed our eyes to all
such good movements, sacrificing the eternal hap-
piness of mankind to our own temporal interests,
and, counting heathenish obstinacy as the proper
mode by which to secure our supremacy, we are
not even satisfied with that, but are even endeavor-
ing to bring contempt and ruin upon one another.
When we want to exhibit our knowledge, either
of abstruse subjects, or of moderation, or of piety
and the fear of God, we commence by reproaching
and abusing this one and that one, saying: "So-
and-so's dogma is founded on false belief; So-and-
so's acts leave much to be desired; Zaid's religious
worship is too shallow and Amr's life is weak from
the religious standpoint; Somebody's ideas arc
similar to those of a European ; Somebody's private
life is inclined to be disreputable; X. Y. Z. have
not been attending service and they show no hos-
pitality; 'tis a pity that during this month the rich
merchant . . . did not depart to the Everlasting
Gardens {i.e. did not die), and no presents were
offered to the Threshold of the Seat of Prophecy
nor any alma for, purification! Therefore, the
*A rirer in Paradise:

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basis of our Law is destroyed, and there is no
more power enduring in faith and piety)

"llie world has fallen into errorl energy is no
longer shown to obtain for the clergy its share in
the extortions of the governors. It is the end of the
world! There are still some proprietors who have
been left in possession of that which they had last
year ! In the town of X. there were eigh^ different
judges, now their number is continually dwindling
down, and there only remain five for the memory's
sake. Each of them had the habit of giving 200
different judgments and contradictory f atwas ' in a
single day, and now" they do not exceed fifty I A
mass of (he servants of Allah used to become dis-
tracted by it, and now they are at peace. In the
past, one day the plaintiff was in the right, on
the morrow the defendant. At present this es-
tablished custom is also abandoned! What a re-
ligion of infidels I What an ignorance of idolaters I
Unfortunate religion I Unfortunate belief! What
a calamity! What a false godliness I What a depth
of unbelief! Alas! alas I alas I where is faith? . . ."

O brethren in the faith; the time is the Time of
the End, and the Day of Judgment is at hand I *

By such words as those I have instanced the
minds of all the weak are confused and disturbed,

^ Fatwas, verdicts.

' The Day of Judgment, the Time of the End, are expressions
alluding, for a Bahai, to the time when a nnv Dispensation
is given to die vrorld.

E

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and the hearts of those in poverty are terrified.
Ignorant as they are of the true facts they do not
realize the motives underlying such utterances and
do not know that a hundred thousand personal ob-
jects are hidden under the veil of some person's
superstitious words. Therefore they think the
speaker has been stirred to his utterance by re-
ligious enthusiasm and the fear of God: whereas
the speaker discerns his own especial ruin as result-
ing from the elevation of the masses, and his cries
are accordingly I And as he beholds his own blind-
ness when he perceives the good sight of other men,
he begins studiously to groan and moan and lament

But a discriminating eye is needed to observe,
that, if such hearts were the veritable manifesta-
tions of the fear of God, their fragrant odor would
assuredly have perfumed the world, even as doth
the "musk of the soul."

Nothing can be verified in the world except
only by word which needs to be followed by act.

"If not, these owls are falsely inspired;
They have learned only the notes of the white falcons;
If the Quattf- should learn the notes of the hoopoe,
What becomes of the secret of the hoopoe and of the mesuge
of Sheba'?"

The divines, who have extracted from the
Books of God's revelation the meanings, the under-

* A bird of the grouse family, which flies in targe flocks and
knows at a great distance where water is to be found. It makes
a noise resembling "Quatal Quatal" whence it receives its name.

' The hoopoe was the messenger of the Queen of Sheba to
Sdbmoo.

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standing and the infinite knowledge of the Deity,
those whose hearts are the falling places of the
inspirations of divine mystery, ought in very truth
to be strenuous in asserting the superiority of God*s
resplendent people * over the others.

It behoves them to endeavor to grasp the
methods which would probably become the means
of the enlightenment of the nation. If any soul
disregard such good purposes, surely he will not
be accepted in the Court of God ; he is like one of
those who are full of blemishes whilst appearing
perfect outwardly; he is poor in the extreme,
though he may speak as from the abundance of
riches. Thus it is said:

"If a blind man is !dle and prone to anger:
Know him simply to be a morsel of flesh without eyes."

There is a great difference between an authentic
man and an imitator of one ; the former is David
himself, the latter is merely like the tone of his
voice.

Knowledge and wisdom, purity and faithful-
ness and freedom of the soul, have not been and
are not judged by outward appearance and dress.

Remember well the sweet word which, when
travelling, I once heard a great personage say:
"Not every turban' can be an evidence of piety-
and knowledge; and not every cap an argument

^ i.e. righteous people.

* The divines in Persia wear large turbans around thdr fez.

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of ignorance and vice." Oh I many a cap has
raised aloft the banner of knowledge; and oh I
many a turban has brought to naught the judg-
ment of the law I

The third requirement of the sacred words is:
"Repelling his carnal desire." What glorious
meanings are contained in iti It cannot be ex-
plained by mere unequal words and facile quota-
tions.

It is the radical basis of all the praiseworthy
qualities of humanity. Truly it is like a candle to
the world, and the great foundation of the highest
spiritual morality of mankind! It seems also to
balance all characteristics and is the means where-
by all the pleasing habits of human beings are
kept in moderation.

For carnal desire is like a fire which has con-
sumed a himdred thousand edifices built up by
thoughtful sages ; and even the sea of their sciences
and arts has not been able to put out this blazing
conflagration.

Oh) how many times it has happened that a
soul, adorned with all the best characteristics of
humanity and equipped with the ornaments of
learning, has, by following after his carnal desire,
removed his pleasing qualities from the constrain-
ing form of moderation and cast them into the
world of excess, so that his sincere and honest inten-
tions have been totally altered into vicious designs,
and his qualities, far from appearing in their

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proper light, were on the contrary diverted from
the righteous straight path into the false and
dangerous. Good morals are most acceptable and
praiseworthy both in the sight of God and of his
beloved who are near to him in his Court, and
among those who are gifted with thought

But there is this condition that the central aims
of morals should be wisdom and knowledge, and
its controlling idea should be true moderation.

If an explanation and discussion of this point
were entered into in full, this book would be pro-
longed beyond the allowed length and the object
of it would be lost in the mass of additional words.
It must therefore be left to some future occasion.

However that may be, it should be stated that
it is in the terrible ocean of carnal desire that all
the peoples of Europe, notwithstanding their
civilization and renown, are entirely overwhelmed
and drowned, so that the outcome of their civiliza-
tion is futile and fruitless.

No one must wonder at these statements, nor
be afraid ; for the chief, nay, the universal purpose
of establishing by great laws the principles and
foundations of all kinds of civilization, is the hap-
piness of human beings; and human happiness lies
in being near to the "Threshold of the Almighty
God," and in the well-being of all persons, whether
of high or low station. And the perfecting of the
morals of humanity are the chief means towards
those ends. The outward trappings of civilization,

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without inward moral advancement, may be
likened unto confused dreams which cannot be
interpreted; and sensual enjoyment, apart from
spiritual perfection-, is like unto the mirage which
he that is athirst believes to be water.

For, the fulfilling of the will and pleasure of
God, and the advancement of the peace and well-
being of the people cannot be perfectly achieved
by external civilization alone. That the nations
of Europe, indeed, have not yet progressed to any
great height of moral civilization is manifest from
the thoughts and acts of them all.

Reflect, for example, that the principal design
of the various sutes today is to seize possession of
each other's territories and to destroy one an-
other, and that, although they are thus moved
by intense inward hatred, they yet make a great
show and profession of extreme friendliness, love
and brotherhood. It is commonly said that "the
king, who makes peace and loves reconciliation, is
aiming more than those kings who have war in
their hearts at the building of huge battleships and
the increase of military forces, because reconcilia-
tion and peace cannot be attained without large
armaments."

Under cloak of this, they are continually stir-
ring, both by day and by night, with, great efforts
to make vast provision and preparation for war.
The poor people, the poor subjects of these kings,
those who gain their livelihood by the sweat of

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their brow, by undergoing the hardships of their
callings, are compelled to yield up the greater part
of their hard-won earnings for this purpose, the
accumulation of war materials and the training of
men to be warlike. How many thousands of men
there are who, instead of devoting themselves to
the useful arts of peace, are daily employing their
keenness and industry to the invention of new dead-
ly instruments of war, which are to be the means
of shedding the blood of their fellow-creatures
with greater facility and profusion! Every day
some such new and deadly weapon is being in-
vented and, as the old ones cannot compete with
the new, the European governments arc constantly
being obliged to abandon the older fashioned arma-
ments and to make ready new ones. So, at the
present time, the year 1292 of Hegira,' a new rifle
has been invented in Germany and a new cannon
in Austria, which can lire more effectively than
the Martini rifle and the Krupp cannon, and are
more deadly in the destruction of human life, and
more rapid in their effects. The tremendous ex-
pense of equipment with these new weapons hag
to be borne by the unfortunate subjects of either
state.

Now, what think you? Does this outward
civilization, without the true inward civilization,

* i.e. A. D. 1875 — that is to say more than thirty years be-
fore Persia obtained the grant of a Constituti<Hi. The text from
wbidi this present work has been translated was lith(^raphed
In Bombay in 1299—1882.

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give rise to general peace and well-being, and is it
likely to meet with the divine sanction and ap-
proval? Or is it the destroyer of the highest prin-
ciples of humanity and of the foundations of hap-
piness and prosperity?

In the years 1870-1871 of the Christian era,
during the war between Germany and France, it
is known that about 600,000 persons were killed
and wounded in battle. How many families were
utterly ruined I And how many towns, which in
the evening were flourishing and prospering ex-
ceedingly, in the morning were razed to the ground
and laid waste I How many little children became
orphans, and how many others lost their foster-
parents and guardians I How many fathen and
mothers stricken in years had to look on whilst
the fruit of their loins, their young sons, were
struggling amidst the dust and blood and dyingl
How many wives were widows, bereft of their
husbands and left without anyone to help them 1

Who does not remember likewise the burning
by the Germans of many of the grand and mag-
nificent buildings in France, the destruction of
libraries and the conflagration of military hospitals
with all the sick and injured inmates? And the
terrible occurrences that took place during the
Commune in Paris, and the horrible fate that be-
fell many of those who were opposed to it?

Who does not remember the long years of
quarrelling and enmity between the religious

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leader of the Roman Catholics and the German
Government under Bismarck? And the ruin of
cities and houses caused by the bloodshed during
the Carlist War in Spain?

There are in short only too many catastrophes
of this kind that might be mentioned which prove
the deficiency of the European peoples in moral
civilization.

As the present writer has no wish to cast re-
flections, he does not enter into further details, but
it is clear enough that no man of thought and dis-
cernment would approve of a state of things in
which such events could take place. How could
it be possible to these peoples and nations among
whom such terrible events, utterly opposed to all
peaceful and human ideas, are happening to lay
claim to complete and real civilization, especially
as the only outcome of such inhumanity is con-
quest and temporary dominion, as its achievement
and consequence is not lasting and enduring, and
therefore is not worth the study and contemplation
of thoughtful men?

In past centuries Germany conquered parts of
France, likewise the French frequently established
their rule over parts of Gennany.

Is it just that those 600,000 poor people, God's
servants, whom we have mentioned, should have
been sacrificed for temporary results and external
interests of this kind? In the name of God, not

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Even a child can understand the injury and in-
justice caused by such methods.

But when the heart, influenced by worldly de-
sires, throws a hundred thousand veils over the
eyes, both the eyes and the judgment grow blind ;
then hatred enters, the understanding becomes ob-
scured, and a hundred veils coming from the heart
blind the eyes.

Yea, the true civilization will raise its banner
in the center of the world, when some noble kings
of high ambitions, the bright suns of the world
of humanitarian enthusiasm, shall, for the good
and happiness of all the human race, step forth
with firm resolution and keen strength of mind and
hold a conference on the question of universal
peace;* when keeping fast hold of the means of
enforcing their views they shall establish a union
of the states of the world, and conclude a definite
treaty and strict alliance between them upon con-
ditions not to be evaded. When the whole human
race had been consulted through their representa-
tives and invited to corroborate this treaty which
verily would be a treaty of universal peace and
would be accounted sacred by all the peoples of
the earth, it would be the duty of the united powers
of the world to see that this great treaty should
be strengthened and should endure.

* It was only eleven years later that the first universal Con-
ference of Peace was held at The Hague, which was followed
by another one in 1908, and by the conclusion of several treaties
of arbitratitm between different states.

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In such a universal treaty the limits of the
borders and boundaries of every state should be
fixed, and the customs and laws of every govern-
ment; all the agreements and the affairs of statC
and the arrangements between the various govern-
ments should be propounded and settled in due
form ; the size of the armaments for each govern-
ment should likewise be definitely agreed upon,
because if in the case of any state there were to be
an increase in the preparation for war, it would
be a cause of alarm to the other states. At any
rate the bases of this powerful alliance should
be so fixed that, if one of the states afterwards
broke any of the articles of it, the rest of the na-
tions of the world would rise up and destroy it.
Yea, the whole human race would band its forces
together to exterminate it.

If so great a remedy should be applied to the
sick body of the world, it would certainly be the
means of continually and permanently healing its
illness by the inculcation of universal moderation.
Reflect that, under such conditions of life, no
government or kingdom would need to prepare
and accumulate war materials, or would need to
pay heed to the invention of new weapons of of-
fence for the vexation and hurt of mankind. On the
contrary, they would only require a few soldiers, as
a means of assuring the safety of the state and pun-
ishing the wicked and rebellious and preventing
the growth of civil sedition. Not more than these

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few would be needed. In the first place, therefore,
the servants of God — that is to say, all the inhabi-
tants of a state — would be freed from bearing the
burden of the tremendous expense of an army ; in
the second, the many persons who now devote their
lives to the invention of fresh instruments of war
would no longer waste their time upon such work,
which but encourages ferocity and bloodthlrsti-
ness, and is repugnant to the universal ideal of
humanity — on the contrary, they would then em-
ploy their natural gifts in the cause of the general
well-being, and would contribute towards the
peace and salvation of mankind. All the rulers of
the world will then be settled on peaceful thrones
amid the glory of a perfect civilization, and all
the nations and peoples will rest in the cradle of
peace and comfort.

Some persons who are ignorant of the world
of true humanity and its high ambitions for the
general good, reckon such a glorious condition of
life to be very difficult, nay, rather impossible to
compass. But it is not so. Far from it. For by
the grace of God, and by the testimony of the be-
loved, those near to the threshold of die Creator,
and by the incomparably high ambitions of the
souU diat are perfect, and the thoughts and opin-
ions of the wisest men of the age, there never has
been and is not now anything improbable and im-
possible in existence. What are required are the
most resolved determination and the most ardent

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enthusiasm. How many things which in ancient
times were regarded as impossibilities, of such a
kind that the intellect could hardly conceive them,
we now perceive to have become quite simple
and easy I Why then should this great and
important matter of universal peace, which is
verily the sun amongst the lights of civilization,
the cause of honor, freedom and salvation for all,
be considered as something improbable of realiza-
tion?

It is evident that the honor and greatness of
man have not arisen through blood thirstiness, the
destruction of cities and kingdoms, the ruining and
murdering of armies and peoples. On the con-
trary the cause of highmindedness and prosperity
is based upon the cherishing of justice and the
sympathy with one's fellow-citizens, from the
highest to the lowest, upon building up the king-
dom, the cities and villages, the suburbs and the
country and upon the freedom and quiet of the
servants of God in laying down the foundations of
the principles of progress and in the extension of
the common weal, the increase of wealth and gen-
eral prosperity. Reflect how many world-sub-
duing kings have sat on thrones as conquerors ; for
example Halakoo Khan; Ameer Taimoor Koor-
kan, who subjugated the great continent of Asia ;
Alexander the Macedonian; and Napoleon the
First, who stretched the hand of tyranny over three
of the five continents of the world. And what ad-

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vantages have resulted from these vast conquests?
Was any kingdom established? or any gain of
happiness? Was any dynasty permanently settled
thereby? or did it mean merely the ending of the
reign of one particular dynasty? The only result
produced by the world-conquering operations of
Halakoo and Djangiz, provoking war on all sides,
was that the continent of Asia became like a heap
of ashes beneath the blaze of terrible conflagra-
tions.

Ameer Taimoor won no benefit by his subduing
of the earth; he only dispersed the people in his
path and destroyed the foundations of humanity.

The only outcome of the great conquest of
Alexander the Macedonian was the fall of his son
from his throne as a ruler; and the passing of his
dominions into the hands of Cassander, Seleucus,
Ptolemy, and Lysimachus.

Napoleon the First found no benefit in his vic-
tories over the kings of Europe ; but he ruined well-
constituted kingdoms and well-cultivated coun-
tries, he destroyed hundreds of thousands of men,
terrorized and intimidated the whole continent of
Europe, and ended his life in a wretched captivity.
Such were the results left behind them by these
kings and their huge conquests. Now, consider
carefully in contrast the graces and the praise-
worthy virtues, the highmindedness and great
dignity of the just and righteous sovereign Anu-

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sheerwan ' the Just At the time when that chief
pillar of justice ascended the throne the Persian
Government was shaken to its foundations by years
of misrule and oppression: but, by his God-given
wisdom, he established the reign of equity,
abolished the methods of cruelty and injustice, and
gathered together the dispersed people of Persia
under the protecting shadow of the wings of his
sovereignty.

In a short time, under the life-giving in-
fluence of his care and devotion, the decaying and
desolate kingdom of Persia was quickened into
fresh vitality and became one of the happiest of
nationalities. He restored and fortified the
weakened powers of the Government. His fame
for justice spread over all the seven regions of
the earth, and the greater part of the peoples of
the world were raised from the depths of extreme
povetry and degradation to the zenith of honor
and prosperity.

Although he belonged to the nation of Magi,'
and Center of the Creation, Muhammad, the Siin
of Truth of the heaven of prophecy, uttered these
blessed words concerning him : "I was born in the
time of the Just King." And he rejoiced at having
been born in the days of his government. Now,

'The Sassanian King, who reigned A. D. 531-578. He is
proverbial in the East, and more especially in Persia, as the
ideal administrator of justice.

'Gabres of Parsees, considered as idolaters by the ancient
Mussulman.

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is that glorious monarch thus esteemed for his
loving peace and justice, or for the shedding of
blood in the overrunning of the world?

Reflect how pre-eminently he is distinguished
in the world, the center of wonders, since the
fame of his greatness is undying on earth and so
he enjoys the glory of Eternal Life.

If we were to enter into an explanation of the
reasons of the immortality of great men, this brief
work would be unduly prolonged; and as it is not
clear and evident that the reading of this book will
result in any universal benefit to the general
thought of the Persian people, we prefer to keep
it short, and pass on to some questions which more
nearly touch their intellect and mind. If, how-
ever, this short treatise should show any good re-
sults, we will later on, God the Almighty King
willing, commence a work dealing with the essen-
tial bases of the divine philosophy in the heavenly
Kingdom, and will write some larger books for the
general edification.

However that may be, in this life the great
powers of the world arc not able to resist the vic-
torious onslaught of the armies of justice: and the
most impregnable fortress, resting upon the finest
foundation, cannot oppose it For all creatures
shall obediently and willingly suffer themselves
to be defeated in die victories won by this sharp
sword. Justice, and the strongholds of the world,
overthrown by its attack, shall be exalted to ihe ex-

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tremest height of prosperity and filled to the fullest
with happy people.

There are two great Banners which overshadow
the crown of every sovereign; the first is that of
Wisdom, the second that of Justice, which iron
mountains cannot resist and which the "Wall of
Alexander" will be powerless to stand against.
With perfect ease will they penetrate into the
states, the pillars of the world, like the great
luminary, the bright lights of a sovereign's govern-
ment

It is quite plain and obvious, that the life of
this mortal world, like the breezes at daybreak,
is not enduring but passes away. Blessed there-
fore is the great one, who, walking in the path of
God's will, shall leave behind him a praiseworthy
fame and happy remembrance. "When the pure
soul is about to pass away, what matter whether it
dies on a throne, or on the surface of dust?" Yea,
the expansion of the world and the subduing of
the world arc praised ; yea, even war is sometimes
the great foundation of peace, and destroying is
the cause of rebuilding. If, for example, a great
sovereign should wage war against a threatening
foe, or for the unification of the whole body of
people and divided kingdom, he may urge the
steed of resolution into the racecourse of bravery
and courage; in short, his war may be essentially
attuned to the melodies of peace; and then verily
this fury is kindness itself and this oppression is
F

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the essence of justice itself and this war is the source
of reconciliation. Today, the true duty of a
powerful king is to establish a universal peace ; for
verily it signifies the freedom of all the people of
the world.

The fourth word of that splendid narrative is,
"obedient to his master's command." It is plain
and evident that the greatest glory of humanity
consists in obeying the Omnipotent God, and man's
nobility and honor depend upon his following the
injunctions ad prohibitions of the Lord, the Single
One. The brightness of life hangs on Religion;
and the progress, renown and happiness of people
consist in keeping the commandments of God's
holy Books. To one who considers life as a whole,
it is manifest ^at in this world, regarded both
materially and spiritually. Religion embodies the
chief, infringible foundation of things, and the
highest, most righteous and impregnable princi-
ples attainable in creation ; it embodies the whole
of the ideal and formal perfections, and it is the
controller of the civilization and the prosperity of
all mankind.

But there are some feeble-minded persons who,
not having given any sufficiently attentive or deep
consideration to the fundamentals of the divine
religions, have assumed the hypocritical ways of
people only professedly religious to be the stand-

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ard, imagining all the religious-minded to be of the
same stamp. They have, therefore, deemed reli-
gion to be a hindrance to the common advance-
ment; nay, they have accounted it to be the origina-
tion of all quarrels and disputes; and the cause
of hatred and general enmity between human be-
ings. They have not so much as reflected, that the
bases of divine religions cannot be discerned in
the deeds of those who merely profess religion.
There is nothing, however good, which is not cap-
able of being most flippantly abused in this world.
For example, if a lighted lamp be put in the
hands of ignorant children, or blind people, they
neither lighten the house nor banish the prevailing
darkness; on the contrary, they will set on fire
both themselves and the house. Can it be said
that the lamp is to be blamed on this account? In
the name of God, no I A lamp is a guide to the
path and a light-giver to one who sees; but it is
a great misfortune to a blind man. Thus, there was
a man named Voltaire, a native of France, one
of the scoffers at religious customs, who wrote
several works in abuse of it, whose contents
are worthy of the toys of ignorant chil-
dren. This man has assumed as the standard of
religion the characters and conduct of the Popes
who are the heads of the Roman Catholic Fatth;
the evil proceedings of the spiritual leaders of
Christianity have opened the mouth of opposition
to the Spirit of God, Jesus Christ; and with his

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misdirected reason Voltaire did not comprehend
the real significance of the holy divine Books,
but he has raised misleading difficulties and ob-
jections about some of the conKuts and subjects of
the heaven- revealed Books. "And we revealed in
the Quran what is cure and mercy unto the be-
lievers, but it increaseth nothing unto the wrong-
doers except loss."

How beautifully the Physician of Ghaznah
has explained this:

"In the case of those who cannot understand the ideal parables;
If they perceive nothing in the Quran but words.
It i* no wonder for they are led astray.
For, in the rays of the most brilliant sun.
The eye of the blind can discover nothing but heat"

As it is written : "Many will go astray by it, and
many shall be led by it; but none shall go astray
by it but the wicked."

It is plain and manifest that the surest means
towards the well-being and prosperity of men, and
towards the highest object of civilization, the
liberty of the citizen, are love and friendship and
the most intimate union between all individuals
of the human race. Nothing in the world can be
imagined or rendered easy vrithout union and
agreement; and the true divine religion is the
most perfect cause of friendship and union in the
world. As it is written: "Hadst thou expended

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all that was in the earth, thou couldst not recon-
cile their hearts; but God reconciled them." '

Such is the power of true union, both inward
and outward, which was seen in the raising up of
the Prophets of God, who gathered together under
the protecting shade of the Word of Unity families
and tribes which were at feud, so that a hundred
thousand souls were counted as one man, and thou-
sands of men were represented in the form of a
single Person. "Their numbers are like the waves,
which the wind has gathered together into one; as
The Truth shed his light upon them, never his
light shall be dispersed. Separated from each
other is the life of the wolves and dogs; united
are the souls of the lions of God" (believers).

The details of occurrences that took place in
the times of the raising up of the prophets of old
(upon whom be peacel) , and their manners, condi-
tions and signs, are not mentioned at length in the
authentic histories, as might certainly have been
expected, but are briefly alluded to in the verses
of the Quran and in traditions and in the Bible.

But as, since the time of the Patriarch Moses,
we have full accounts of the happenings in the
great Quran, and in the authentic traditions, in
the Bible and in trustworthy histories, we will

*A story is related by commentators on this passage that a
quarrel arose between the tribes of Alawas and Al Khuzraj.
They were mortal enemies and had been fiercely fighting for
120 years. But by the teaching of the Quran they were entirely
reconciled so that they loved each other like brothers.

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therefore briefly set them forth, so that by these
sure evidences all may have proof and demonstra-
tion of the true answer to this question:

Js Religion the real fundamental principle of
humanity and civilization? or is it — as Voltaire
and such as he have thought it to be — the destroyer
of the essentials of the success, peace and well-
being of mankind?

The answer will be given so conclusively that
it should be impossible for any nation on earth
to deny its truth; because it shall be according to
the authentic history of all nations and the belief
of all peoples of the earth.

When the children of Israel multiplied rapid-
ly, they came to be scattered over all parts of the
kingdom of Egypt. The Egyptian kings of the
Hyksos dynasty began then to bestow honors and
powers on their own people, the Egyptians, and
to despise and oppress the Hebrews, who were re-
garded as foreigners. The children of Israel, who
were dispersed through the land, were for a long
time captives in the hands of the Egyptians, were
oppressed and tortured, and were scorned by all
the people ; to this extent that the basest Egyptian
might torture and persecute the noblest Hebrew.
In fact, such was their bondage, degradation and
oppression, that neither by day nor by night had
the Israelites any security for their own lives;
nor could their children and wives find any

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refuge or protection from the injustice and cruelty
of Pharaoh's ministers.

They were so unhappy that their food became
even like unto morsels of their own hearts swelling
with blood, and their drink became tears, like unto
the Jayhun/

In such an agonized condition were they, until
the Beauty of Moses beheld the splendor of the
fire of Oneness, by the side of the valley of Safety
— the blessed Shrine. And he heard the life-pro-
longing Voice of God from the spiritual divine
fire in the Bush ; which was neither from the East
nor from the West. He was exalted to universal
prophecy, and shone like the lamp of guidance
among the Hebrews; and by the light of guidance
he led those gone astray in the darkness of ignor-
ance to the right path of knowledge and perfec-
tion. Having gathered all the various tribes of
the Israelites together under the protecting shadow
of the Word of Unity, he raised aloft the banner
of perfect union over the hills of agreement and
friendliness. So, in a short time those ignorant
people having been educated by the divine teach-
ing, were no longer alienated one from the other,
but were attached to the Oneness of God; they
were saved from despite, degradation, poverty,
captivity, and ignorance, and were divinely
favored with the highest degree of renown and
prosperity. They then emigrated from the king-

* A Persian name for the river Oxus.

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dom of Egypt and turned their steps towards the
original, native land of Israel ; and so they arrived
at the land of the Canaanites and Philistines. They
first conquered the regions about the river Jordan
and Jericho and dwelt in them, and later they
occupied all the neighboring towns from Phcenicia,
Zoan to Ammon.

Finally in the time of Joshua the Bani Israel
came to have rule over the countries of thirty-one
kingdoms. They then surpassed all the nations of
the world in all kinds of human qualities; in
science, knowledge, steadfastness, resolution,
bravery, courage, honor and generosity. At that
period whenever an Israelite entered into a com-
pany of people, he could be distinguished by his
amiable characteristics; and if one of the other
nations wished to praise anybody, they would com-
pare him to an Israelite. It is written in several
histories that the Greek philosophers, such as
Pythagoras, acquired most of their knowledge of
the divine and natural philosophy from the
disciple of the great King Solomon. Socrates,
when travelling, met some of the most celebrated
theologians of Israel and learnt many things from
them; and after his return to Greece he established
the belief in the Unity of God and in the im-
mortality of the soul after the decomposition of
the bodily elements. The ignorant men in Athens
consequently objected to one who had sounded the
mystery of philosophy and were enraged against

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him; 90 that he was obliged to poison himself in
prison.

However, after the Jews had attained this high
stage of civilization and had been privileged to
reach the highest possible degree of prosperity,
they gradually forgot the fundamental bases of
religion — the law of Moses — and steeped them-
selves in superficial ceremonies and heathen cus-
toms. In the time of Rehoboam, the son of King
Solomon, there were great discussions among the
children of Israel, and Jeroboam claimed the
kingship and set up the worship of idols. For
many cenmries, war was carried on between Reho-
boam and Jeroboam and his descendants, and the
Jewish tribes became wholly disorganized and
disunited.

Finally, forgetting the significance of God's
law, they darkened their ways with heathen super-
stitions and with outrageous revolt and rebellion.
Their theological doctors disregarded the needs of
humanity, which were written in the holy Books,
and looked solely after their personal profits, which
reduced the nation to the extreme of religious
negligence and ignorance. As a result of this, their
seemingly permanent prosperity was changed to
the uttermost degree of degradation; the rulers of
Persia, Greece and Rome defeated them; and the
banner of their authority was destroyed. The
ignorance and foolishness, selfishness and degrada-
tion of the religious leaders of the community were

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revealed in their fulness when they were opposed
to Nebuchadnezzar, the King of Babylon. He
tore up the life of the Israelites by its roots; and
after the customary murdering, plundering and
destroying of houses and fields and towns, he took
captive those who survived his sword and brought
them to Babylon.

After seventy years, the children of the cap-
tivity were released and returned to Jerusalem.
Hezekiah and Ezra (upon whom be peacel) en-
gaged day by day in re-establishing the authority
of the holy Books, and the Israelites began to re-
cover from their evil ways; and therewith dawned
for them again the bright morning of former gen-
erations.

Not many yean later, there again rose great
dissensions and differences among them in their
conduct and thoughts. The ideas of the Jewish
leaders were turned to worldly objects, and the
progress of the Jews during the time of Ezra (up-
on whom be peacel) was changed to corrupt cus-
toms and the fostering of evil.

So far did their immorality go, that the soldiers
of Rome, and others, even their own people, sub-
jugated the kingdom of Israel.

Lastly came Titus, the warrior and Roman
general, who levelled the native land of the Jews
to the dust, so effectively that he killed countless
numbers of their men, captured their women and
children, destroyed their houses, cut down their

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trees, burnt their books, robbed them of their pos-
sions and made Jerusalem as a heap of ashes. After
this conclusive conquest the star of the government
of the Israelites set in the West of nothingness.
Since then, these people have been dispersed and
scattered all over the world. As it is written:
"And they shall draw upon them indignation and
shall be smitten with poverty.'* These two dis-
asters caused by Nebuchadnezzar and Titus are
mentioned in the glorious Quran. As it is written:
"And we announced the decree unto the children
of Israel in the book, that you shall commit evil
in the earth twice, and rise up in great insurrec-
tion." Even he says : "And when the time
of the second threat came, we sent enemies to
abase them, and to enter the temple, and they en-
tered it the first time; and to destroy utterly what
they conquered." '

The purport of this is that men should consider
how true religion becomes the means of civiliza-
tion, fame, prosperity, the enhancer of dignity and
education and a source of progress for the de-
graded and captive, the submissive and the
ignorant. And when it falls into the hands of
ignorant and superstitious leaders, the great light
of religion is changed by their evil acts into a
great darkness.

When for the second time the phenomena and
signs of the dispersion,misery,nothing less than op-

* Quran xvi. 7.

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pression of the Israelites appeared, then the holy
excellent breeze of the Spirit of God, Jesus Christ,
blew upon the coasts of the river of Jordan in the
land of Galilee, and the showers of mercy rose
over that land, and there was a great spiritual rain ;
so that by the overflowing of that great Sea, the
wilderness of Jerusalem was perfumed with the
fragrances of the knowledge of God, and the uni-
versal harmonies of the glorious good Tidings
reached the ears of the people from the choirs of
the heavenly Kingdom. By the breath of Christ
the dead souls were wakened from the graves of
negligence and ignorance and were endowed with
eternal life. During a period of three years, that
Luminary of the Zenith of perfection moved in
and through the country and wilderness of Jeru-
salem and Palestine, leading all men to the Morn-
ing of Guidance and educating them to supreme
spiritual and moral ideals.

If the people of Israel had accepted that
Luminous Beauty, Jesus Christ, and had girded
up the loins of service to obey him, they would
have been quickened by a new spirit, and refreshed
by plenteous vernal rains from the life-giving
breezes of the Spirit of God. But alas I they op-
posed him and arose to persecute that source of
inspired knowledge and the falling place of the
divine revelation; all except a few who were turn-
ing towards God and were purified from the dark
vices of this temporary world and thought to as-

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cend to the place which has no place, where God
and his saints dwell.

But the people in general brought troubles so
terrible on that Orient of the divine bounties, that
it was impossible for him even to remain and
take rest in any village. He knew not where to
lay his head; notwithstanding this, the Banner of
the Great Guidance was raised aloft, and the
foundation of our moral advancement or civiliza-
tion, which is at the root of universal humanity,
become established. In Matthew, v. 39, he gives
advice of which this is the translation, "But I say
unto you, That ye resist not evil; but whosoever
shall smite thee on thy right cheek, turn to him
the other also"; and likewise in the 43rd verse,
He says, "Ye have heard that it hath been said,
Thou shalt love thy neighbor (Lev. xix. 18), and
hate thy enemy. But I say unto you, Love your
enemies, bless them that curse you, do good to
them that hate you, and pray for them which de-
spitefully use you, and persecute you. That ye
may be the children of your Father which is in
heaven : for he maketh his sun to rise on the evil
and on the good, and sendeth rain (of mercy) on
the just and on the unjust. For if ye love them
which love you, what reward have ye? do not
even the publicans the same?" The teachings of
that Dawning-place of the divine wisdom are
many of this kind.

Verily those souls that arc characterized by the

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sacred qualities of the Beatitudes are the essence
of existence and the dawning-place of true civili-
zation. Christ hath indeed established the Law of
Holiness on a foundation of pure spirituality and
moral perfection; and he hath laid down for be-
lievers special rules and customs which belong to
the essence of life and of the world. Although
even this Manifestation of spiritual and moral
guidance was outwardly tortured by the remorse-
less hatred and persecution of his oppressors, yet
having escaped from the darkness of the Jews, he
shone and was manifested by the Light of the
eternal glory in a new dawn.

The powerful Jewish nation vanished and dis-
appeared; but those few of them who hastened to
the protecting shade of the Blessed Tree of Christ,
verily they rejuvenated all the peoples of the
world. At that time all nations were plunged in
the lowest depths of superstition, ignorance, and
heathenism. They did not believe in the Unity of
God, but in a plurality of deities. There were no
monotheists except a few Jews; they had neither
the power nor die spirit to exert any influence.
Then arose those blessed souls, the disciples of
Christ, to promulgate a religion which was re-
pugnant and opposed to the opinions of the whole
of mankind.

All the rulers of the earth took determined mea-
sures to exterminate the people of Jesus. Never-
theless and in consequence, most of the disciples
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strove with all their heart and soul to spread
abroad the divine religion; and presently all the
kings of Europe, many of the peoples of Asia and
Africa, and some of the dwellers in the Isles of the
Ocean were gathered together under the protect-
ing shadow of the Word of Unity.

Reflect now, is there in existence any surer and
greater foundation of life and conduct than re-
ligion? Or could any surer and greater than the
divine religion be imagined which encompasses
the whole of creation? Have there ever been any
other means and bond of love, intimacy, union and
perfect harmony like the faith in the beloved
Omniscient One? Or has there ever been known
any other foundation for the general instruction in
all morality except that of the heavenly laws? The
qualities which characterize the sages from of old
and the highest degree of perfection obtainable
through philosophy were possessed from the com-
mencement of their conversion and confession by
the believers in God who were merely a primary
manifestation of these perfections.*

Let us remember what a high moral ideal was
attained by those souls who drank of the Salsabil
of guidance from the hands of grace of the Spirit
of God,* and sheltered themselves under the pro-

* The founders of the divine Religions place their disciples
at once in the position to which all sages point as the end of
wisdom. "Be ye therefore perfect, as your Father which is in
heaven is perfect."

* Jesus Christ.

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tecting shadow of the Gospel. This was testified
to by the famous physician Galen, who, although
he was not a Christian, nevertheless, in the course
of a commentary on Plato's Politics praises the
believers in God in the following words : —

'*Most people cannot understand teaching
which proceeds from the evidence of facts: they
therefore need something in the way of mystery,
such as promises of rewards and punishments in
a future life. What proves it is this — that today
we behold a religious sect who are called Na-
zarenes {i.e. Christians), who believe in rewards
and punishments on the Last Day. And by them
excellent achievements are performed, like those
of a true philosopher. Thus we all see with our
own eyes that they have no fear of death, and, with
their ardent longing for wisdom and justice, they
are to be accounted among the true philosophers." ^

These words of Galen, and the position he as-
signs to a philosopher in that age, go to show that
there could be no higher position occupied by any-
one than by the Christians of those days. Reflect,
how the divine religion, with the power of its
spiritual splendor, enabled most of the believers to
reach such a degree of moral perfection, that a
famous man like Galen, though he was not an ad-
herent of Christianity, yet bears wimess to the fact.

'Cf. Some Antwered Questions; collected and translated
from the Persian of Abdu'1-Baha by Laura Clifford Barney,
p. 341 ( London : Kcgan Paul, Trench, Triibner & Co. Limited,
1908), or p. 3+7 (Chicago: Bahai Publishing Society, 1918).

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Among their good deeds and pious acts, the Chris-
tians established infirmaries, hospitals, and chari-
table institutions. The Emperor Constantine, for
instance, was the first in the times of the Roman
empire to found a public hospital for the treat-
ment of poor people who had no one to care for
them. This great Emperor was the first of the
Roman emperors to throw himself heart and soul
into the cause of the Spirit of God. He resolutely
exerted himself to promulgate the principles of
the Gospel^ and he brought justice and moderation
into the methods of the Roman government, which
previously was noted for the sheerest injustice and
oppression.

His blessed name shines forth in the dawn of
history like a star of the day-break; and the fame
of his greatness in the world of civilization is cele-
brated among all sects of Christians. In short,
through the blessing of the education of those holy
souls, who devoted their lofty efforts to the dis-
semination of the teaching of the Gospel, firm
foundations of ideal morals were at that period es-
tablished in the world, and numerous schools, col-
leges, infirmaries and institutions for educating
poor and orphan children, were inaugurated.

Many were the souls who forsook their personal
profit, seeking to please God, and they spent their
lives in educating and instructing the people. But
when the dawn of the bright morning of the

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Beauty of Ahmad * drew nigh, the reins of all
Christianity had fallen into the hands of ignorant
monks. And the merciful breezes of grace were
entirely stayed, and the commandments of the
glorious Gospel, which were at the roots of civil-
ization, were set at naught by the evil acts and con-
duct of those who were outwardly honorable and
inwardly unworthy.

All the authoritative historians of Europe, who
have treated of the circumstances, conditions, man-
ners, politics, education, and general civilization
of the past centuries. Middle Ages, and modem
times, have declared that during the ten Mediaeval
centuries, which extend from the beginning of the
sixth century A. D. to the end of the fifteenth cen-
tury, the kingdoms of Europe were in a most un-
happy state and terribly lacking in every essential
of civilization.

The chief cause of this was, that the monks, as
the Europeans called the spiritual leaders of re-
ligion, neglecting the eternal glory of obeying the
holy precepts and the heavenly teachings of the
Gospel, were in co-operation with the pillars of
wordly government, the ministers of state, of that
age, who were advocates of oppression and rebel-
lion, and, closing their eyes to the glory which is
enduring they aided one another in their efforts
towards securing mere temporary advantages and

* When Muhammad declared himsdf u the Menai£er of
God.

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carnal benefits. So that matters at length reached
such a pass that the peoples fell wholly into the
hands of the ministers of state and of the monks,
with the result that the fundamental bases of the
religion, civilization, and prosperity of the nations
of Europe were destroyed.

And then the dawn of hope arose, the season
of the divine spring was at hand, the showers of
mercy rained down, and the life-giving winds of
grace blew upon mankind. The Sun of goodness
ascending from the horizon of Hijaz and of Yath-
reb,* revealed itself in the holiness of the Prophet
Muhammad and bestowed upon the world the light
of everlasting glory. There was a change in the
lands in which great talents were showed, and
the meaning of the verse — "brightened the earth
with the Light of the Lord" — grew to be inter-
preted that the world became a new world and die
dead body of the world was inspired anew with an
infinite spirit of life. Oppression and ignorance
were extirpated from their roots, and the high por-
tico of knowledge and justice grew to be lofty and
exalted. The sea of progress swept onward and
the lights of science shone forth. The barbarous
tribes and nations of the regions of Hijaz were the
most ignorant of the peoples and barbarous tribes
of the earth before the blazing of the burning
lamp of the great Prophet .in the land of Batha.*

* Medina.

*Mekka. ' ; ^' j

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MYSTERIOUS FORCES

Their depraved habits and horrible customs, their
blood-thirstiness, quarrelling and animosities were
described in the books and histories of that time;
the civilized nations did not regard the Arabian
tribes of Yathreb and Batha as human beings. But,
after the dawn of the Luminary of the world in
that land and country, through the teaching of
that source of perfection and vessel of the revela-
tion of God, the Owner of Glory, and by the grace
of the holy divine Law, they were in a short time
gathered together under the protecting shadow of
the word of divine Unity; and those savage peo-
ples progressed so far in the stages of humanity
and ideal perfection, that all the rest of the na-
tions of that epoch were amazed and filled with
wonderment.

The very tribes, races and nations who were
always in the habit of scorning and despising the
Arabians, and considering them a people of no
account, thronged with great eagerness to the
native land and kingdom of the Arabians in order
to study politics and the branches of learning and
the sciences, and to be taught the arts and handi-
crafts, and acquire other elements of civilization.
Consider what was the real educating factor in
the case of these Arabian people, whose savagery
and ignorance during their period of heathendom
was such, that they used to bury alive their daugh-
ters at seven years of age — an act which even an
animal would loathe and shrink from, but which

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they in the extremity of their ignorance, gloried
in, and reckoned to be a sign of the supreme
nobility of mind. A people who were so grossly
and cruelly ignorant were raised by the blessings
of the teaching of the great Prophet to such
power that they conquered the kingdoms of Egypt,
Syria, Damascus, Chaldea, Arabia and Persia.
In their sole hands was the administration of
everything most important in the four quarters
of the world.

The Arabians became the first among the
nations and peoples of the earth in science and
art, education, philosophy, politics, morals, handi-
crafts and inventions. Verily, the growth of scat-
tered savage tribes within a short period to the
highest possible degree of human perfection, is
the completest proof of the real power and
prophethood of Muhammad, the Chief of Cre-
ation. In the first ages of the sway of Islam, all
the nations of Europe acquired their ideas of
morality, and the art of civilization from Islam
and from the inhabitants of the kingdom of Spain.
A smdy of books of general history will prove
and make it manifest that most of the culmre of
Europe has been derived from Islam. So the
Europeans gradually collected the books of the
philosophers, sages, theologians, and learned men
of Islam, and read and discussed them in their
scientific institutions and universities with the
utmost zeal, and derived great benefit from them.

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So much so, that there are several copies in
the libraries of the kingdoms of Europe, of all
those books of the learned men of Islam which
are rare in their native countries. If there were
no fear of unduly lengthening this treatise, I
could show how heavily the Islamic books of
theology and law, and their ideas and principles,
which are now current in the various kingdoms
of Europe, have been laid under contribution by
the latter.

The commencement of modem European civ-
ilization took place in the seventh century of the
Hegira. It came about in this way. In the latter
part of the fifth century,* the Pope, the head of
Christendom, raised a great lamentation and moan-
ing, because the sacred places of the Christians,
such as Jerusalem, Bethlehem and Nazareth, were
fallen under the rule of Islam. By his encour-
agement and exhortation he induced the greafl
majority of the nations of Europe to wage a religi-
ous war. Such were his waitings and laments that
all the kingdoms of Europe rose up in arms. The
kings of the people of the Cross, with many sol-
diers, crossed over the Gulf of Constantinople into
the continent of Asia. At that time the Khalifat
were ruling over the province of Egypt and some
of the Arabian kingdoms; and the kings of Tur-
istan, that is the Saldjukees of the desert of Syria,

' Of the Hegira.

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were also generally under their rule and obedient
to them.

So the kings of Europe with a numerous army
invaded the desert of Syria and Egypt, and for
a period of 203 years continual wars were car-
ried on between the kings of the country of
Syria and the European kings, and reinforce-
ments were ever arriving from Europe. The
kings of Europe repeatedly conquered every
fortress and strong place in Syria; and the kings
of Islam delivered them out of their hands.
After Solah ed Din the King Mansoor Ayooby
in the year 693 of Hegira expelled all the kings
and troops of Europe from the kingdoms and
coasts of Syria and Egypt; and they returned in
defeat and disappointment to Europe. In these
wars, which are known as the wars of the people
of the Cross, millions of persons were killed.

So, from the beginning of the year 490 of
Hegira to the year 693, the kings, generals and
chief men of Europe were continually coming
and going in the countries of Syria and Egypt.
When finally they returned to Europe, they estab-
lished there what they had seen and known of
the politics, civilization, education, colleges,
schools, and the excellent ceremonies and cus-*
toms of the kingdoms of Islam, during that period
of 203 years. The period of European civiliza-
tion dates from that time.

O people of Persia I How long will you per-

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sist in procrastination, in slothfulness? You that
were masters of the world and in the van of
mankind — how is it that you have lost your an-
cient glory, that you have slept in the corner of
obscurity? You who were once the fount of
teaching and the spring of the progress of human-
ity — why have you now become so exhausted and
degenerate and negligible? You who were the
source of light to the human race — how is it that
you are thrast back into the darkness of neglect
and spiritlessness?

Open the eyes of your judgment and discern
what it is that you sorely need. Gird up the
loins of resolution and enthusiasm, and strive for
the means of education and advancement Is it
fitting that foreign tribes and nations should de-
rive and acquire the virtues of humanity and edu-
cation from the teaching left behind them by your
ancestors and forefathers, whilst you who are
their children and heirs go without such benefits?
Does it commend itself to you that, whilst your
neighbors are endeavoring day and night, with
all their heart and soul, to master the means of
progress, renown and well-being, you, steeped in
ignorant superstition, should give way to quar-
relling, disputes, fractiousness, carnal desires and
selfish thoughts? Is it praised and praiseworthy
that you waste your natural genius and inborn
capacity and creative intellect in dullness and
vanity, making no use of them? As we pass from

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the subject, let it be mentioaed that all the scholars
and learned men of Europe, who are acquainted
with the facts of ancient history and have a repu-
tation for truth and judgment, are convinced and
believe that their civilization has been derived
from Islam in every particular. See, for instance,
Ducoudray,' the celebrated French writer, whose
knowledge and authority and learning are testified
to by all the scholars and savants of Europe.

In his book entitled The Progress of Nations
in Humanity, Politeness and Learning, which is
one of his famous works, he has written in great
detail on the subject of the European nations
having acquired from Islam the laws of civiliza-
tion and the principles of progress and prosperity.
He has, however, dealt with it at such length that
it is not possible, within the space of the present
treatise, to insert a translation of his remarks.
The reader who wishes for more detail can refer
to the book itself.

Briefly, M. Ducoudray has explained and
proves that the whole civilization of Europe is
built upon the laws, regulations, principles, litera-
mre, philosophy and sciences, the excellent cus-
toms and ceremonies, the art, the handicrafts,
manners, institutions, and morals of Islam, many
even of the words used in the French language
being also derived from Arabic. He has gone
into a detailed examination of each of these points,

' G. Ducoudray, Hittoire de la Civilisation, p. 1 104, Paris
(1886).

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and has shown and verified even the dates when
these acquisitions from Islam were severally
made; and how the Arabs entered into the west-
ern country which is called today the kingdom
of Spain ; and how in a short time they established
a complete civilization there, how perfect was the
machinery of their politics and education, how
solidly they built up schools, colleges, sciences,
arts, philosophy and handicrafts, how widely their
authority and greamess extended; and how many
children of the nobles of the kingdoms of
Europe used to visit the universities of Qartaba,^
Gharnata Ashbeellan,' and Toolid,' and studied
the science of arts there. He has also mentioned
that one European named Cuthbert, who visited
the Arabian kingdom and entered (he university
of Cordova, as a student of science and art on
his return to Europe became so famous that sub-
sequently he sat as Pope on the throne of the
Roman Catholic Church.

Tile purport of these disquisitions is plain
and manifest, that the real sources of both our
ideal and practical perfecting lie in the divine
religions and that they are the fountainhead for
the development of civilization, for the beneficent
and universal education of humanity. To anyone
who regards life with just and unprejudiced eyes,

* Csrthagene. '

' Sevilla.
•T<Jedo.

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it will be clear that all political laws are em-
braced in the following blessed words. As it is
written : —

"Believing in God and the Last Day, and com-
mending what is right and forbidding what is
wrong, and hastening forward in goodness; these
are the righteous people." '

Likewise he says: "Verily, God ordaineth
justice and kindness and giving to your kindred
and forbiddeth you sin, vice and rebellion. He
adviseth you that ye may understand." *

And regarding moral civilization he says:
"Turn to forgiving and command what is good
and shun the ignorant." *

Again he says: "Who expend their pos-
sessions in charity, and the easing of troubles, who
suppress their anger and forgive men; and God
loveth the virtuous." *

And again he says: "It is no virtue if you
turn your faces towards the East or the West, but
virtue is in him who believeth in God, in the Last
Day, the angels, the Book and the Prophets; and
giveth money for God's love unto His kindred, and
the orphans, and the needy, and travelers, and
beggars, and for the release of captives, debtors
and slaves; and who observeth prayer and giveth
the legal alms ; as well as those who perform their

' Quran ii. 110.
* Quran xvi. 92.
'Ibid. vii. 198.
*Ibut. in. 128.

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covenant when they have covenanted ; and who be-
have patiently in hardships and adversity and in
times oi violence; these are they who speak the
truth and these arc they who fear God and seek
his shelter." '

Again he says: "And they that prefer them
over themselves, even though there be poverty
amongst them ; and he who is saved from his own
covetousness ; these arc the men who shall
prosper." *

Reflect, that these few blessed verses contain
the innermost essence of real civilization and the
highest ideal of the most excellent human char-
acter. "For verily there is no God but He." In
like manner, the less important advantages of
civilization are also obtainable through the teach-
ings of the Prophets of God.

What thing of value to mankind has ever ex-
isted, which has not been written in the divine
holy Books, cither directly or symbolically? But
alasl when arms are in the hands of cowards, there
is no safety either for life or property. On the
contrary, they give power and autiiority into the
hands of the thief. In like manner when inefficient
priests hold the reins of governance, they become
even as thick veils to screen the splendor of
religion.

At the bottom of religion is sincerity; to be

^ Quran ii. 177.
'IbU.lix.9,

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more explicit, the religious man must be free from
all personal hatred and should exert himself for
the good of the community. Only by the agency
of true religion is it possible for men to close their
eyes to their own personal advantages and to sacri-
fice their own personal benefit for the general
well-being. For, self-love is inherent in the dis-
position of man, and it is impossible for him to
neglect his own casual temporal advantages unless
he has the hope of a great proportionate reward
in the next world.

But he who has assurance in God and is a
believer in his Word, as he has a promise and
assurance of universal reward in the next world,
deems all worldly gains as nothing, compared to
the well-being and glory that await him according
to his deserts hereafter. He therefore sets aside
his own comfort and selfish interests and, seeking
the sight of God, freely devotes himself, heart
and soul, to the common good, "and he is one of
those who forsaketh himself to endeavor to please
God."

Some persons think that the natural righteous-
ness of man is a hindrance to his committing evil
acts, and is a controlling guide towards his ideal
and practical perfecting — that is to say, that he
who is endowed with namral wisdom, a zealous
disposition, and self-control, is not tempted to
bring trouble on his fellow-creatures and is most
anxious to do what is right, without any considera-

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tion of the severe punishments assigned for deeds
of wickedness, and the great rewards for good
deeds.

In reply — a careful study of general history,
first of all makes it manifest and demonstrates, that
a natural sense of right proceeds from the graces
of the teachings of God's Prophets. We likewise
notice in the case of young children, that, if they
are deprived of the instruction of a teacher, the
signs of cruelty and perversity become manifest
in them, and their vicious habits gradually in-
crease; clearly, therefore, the development of a
natural righteousness is also the result of teaching.

Secondly, in answer to those who imagine that
natural wisdom and an inherent sense of right is
a hindrance to wrong-doing and that it therefore
also leads to the performance of good works, it
is plain and obvious that such persons are like
the great Elixir which never can be discovered.
For such a hypothesis cannot be established by
mere words; verily acts are needed. Now, in what
concern of life can the community be protected
and guarded simply by good intentions, without
pious acts?

Besides this, he who is endowed with natural
morally, if he truly becomes an incarnation of
the fear of God, surely he will be the more stead-
fast and persevering in the harmonies of his good
works. In brief, every benefit to mankind is
obtained by the graces of the divine Religion,

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because it leads the truly religious souls to sincere
purposes, high ambitions, spotless chastity and
honor, kindliness and mercy, fidelity to promise,
freedom of rights and liberality; justice to all
classes and conditions of men, manliness, gener-
osity, courage, resolute endeavor and striving for
the good of all the servants of God. Further-
more, it induces the various pleasing customs of
humanity which are the bright candle of civiliza-
tion.

If a man is not endowed with these amiable
qualities, surely he has not yet tasted a drop of
die water of the clear Euphrates, from which flow
the rivers of the maxims of the holy divine Books,
and he has not breathed any breath of the holy
air of the divine earth. For nothing in existence
can be accomplished only by words. There is a
rule and sign for every station in life, and every
class has its mark or symbol.

To sum up, our meaning in this exposition is
that it is manifest and proved that the divine
religions and the sacred Laws of God and the
heavenly teachings are the great foundation of
human well-being. There is no other salvation
and real freedom for all the peoples of the world
without this greatest and best kind of remedy.
But on the condition that it should be administered
by a sincere physician; if not, the medicines of
immediate cure which the Lord hath created for
the healing of the diseases and infirmities of man-
Ill

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kiad may fall into the hands of an unskillful doc-
tor, so that health and cure cannot be attained; on
the contrary, they shall be the cause of death to
the poor, and a sorrow to the hearts of those who
are powerless to interfere. For example, we have
been commanded by the Source of the divine
wisdom and the Manifestation of the Universal
Prophethood, that, for the encouragement and
stimulation in learning the sciences and acquiring
arts and trades, we should visit even the farther-
most regions of China T But our unskillful physi-
cians forbid it, and make it matter of dispute, and
try to prove that "Whoso likens himself to one of
the other nations, he is one of them" ; whilst they
have not themselves understood the meaning of
the said resemblance, and do not know yet that
the divine sacred Laws impel and encourage the
whole nation to the studying of the principles of
inventive improvements and the learning of sci-
ences and arts from the other nations. Anyone
who contradicts this shall be deprived of the Sal-
sabil of Knowledge; and is wandering in the
desert of ignorance after the mirage of selfish
hatred.

Now, consider fairly, which of these new im-
provements are contrary to the precepts of God,
either in intention or in act? Well, there is this
blessed verse which says, "Command them to con-

'A well-known Hadeeth quoted.

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suit among themselves."' And words of the same
meaning were spoken' to the Dawning-place of
Knowledge and Fountain-head of perfection ;* with
ail his universal virtues both ideal and formal,
He says, "Consult with them in this matter."
When we take this into account how can it be
said that consultation * would be repugnant to the
rules of the sacred law? The proofs of reason
also make the supreme advantages of consultation
evident and manifest.

Or again, is it contrary to the divine Laws ■
that the infliction of capital punishment should
be dependent on diligent inquiries, the verification
of the law courts' legal proofs, and the command
of the sovereign? Were all the acts of capital
punishment carried out in the times of ancient
government, according to the precepts of the
Quran? It has, for instance, been handed down
by tradition that the Governor of Gulpaigan, in
the time of the prime ministry of Hadji Mirza
Agasee," without cross-examination, and without
permission of anyone, ordered thirteen humble
persons, the chiefs of the villages of Gulpaigan,
who were of the stock of descendants of the Pure

' Quran xlii. 36. By this verse do the Muhammadans, in
Persia and Turkey prove the orthodoxy of the Constitution.

"By God.

' Muhammad.

* A Parliament.

'At the time of the persecutions of the Babis at the begin-
ning of Naseurd'Din Shah's reign.

H

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One ^ and had committed no crime, to be beheaded
within one hour by an extreme act of injustice.

At one time the inhabitants of Persia numbered
over fifty millions. Some of this number were
annihilated in civil wars, but more of them were
destroyed through the absence of proper political
government, and by the tyranny of their rulers;
and now after this long lapse of time, there is not
one-fifth of the people left. For the governors, of
their own authority, seized upon many innocent
persons who displeased them and burnt them up
with the fire of wrath. Or if a man was proved
to be a murderer he would stir up people against
the laws for his personal o'bjects and no one had
power to make resistance, for the governor was
not one to be looked to in matters of justice. Can
anyone affirm that such a state of things was ac-
cording to justice and judgment, and in agree-*
ment with the commandments of the religion of
God?

Or, can it be said that the principles of the
divine religion are opposed to the giving of en-
couragement and stimulation for the study of use-
ful sciences and the spreading of general education,
a knowledge of the practical advantages of natural
philosophy, the extension of the domain of handi-
crafts and the increase of the materials of com-
merce and national wealth? Or are the disposi-
tion of the military forces in the cities, the plan-

'Thc holy Fatima.

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ning of suburbs and villages, the repairing of
roads and bridges and the construction of rail-
ways in order to facilitate the means of transport
and the traveling of the inhabitants of a country —
are these opposed and repugnant to the Threshold
of Unity? Or are the discovering of abandoned
mines which are a great source of wealth to a state
and nation, and the founding of works and fac-
tories, which are a means of well-being, peace,
and riches for a whole nation, the encouragement
of the originating of new handicrafts, and the
advancement of the progress of home trade — are
these adverse to the commandments of the Lord
of Creation?

Verily, verily, I wonder how the veil of dark-
ness has been cast over men's eyes that they can-
not perceive the truth of things so obvious !

When such irrefragable evidences and proofs
are brought forward, there is no doubt that ob-
jectors will reply to them, out of the deep hatred
of their hearts, that on the Judgment Day when
our lives are in the hands of God, inquiries will
not be made about the sciences or education or
complete civilization of a man, but pious deeds
will be required. First of all, let us say in re-
joinder that no questions will be raised as to edu-
cation and civilization. Will they not, in the
Day of great Judgment at the Court of God, ask:
"O Leaders and Chiefs of this great nation, why
were you the cause that they should have descended

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from the zenith of their ancient glory, and are
ousted from their position at the center of civiliza-
tion, although it was in your power to become
the means of advancing the sacred glory of tho
nation? It is plain enough, and easy to see that
you have neglected this duty, yea, that you have
diminished the ancient renown of the people.
Were this people not in the heaven of prosperiQr
like the shining stars? Why have you been the
cause of their having fallen into such black dark-
ness? You, who were able to light the lamp of
the glory of the people in both worlds — why did
you not do so with all your soul? When the lumi-
nous Lamp of the Graces of God was lighted, you
did not shelter it from the winds of differences,
by the globe of your resolution; why did you rise
to extinguish it with all your power?"

"The record of every man we have attached
to his neck and on the day of the resurrection,
we will produce it unto him in a book which we
shall find open."*

Secondly, we demand, what highest deeds in
the world could be greater than working in the
public interests? Can any higher career be imag-
ined than this, that a man should devote himself
to the cause of the education, progress, glory and
prosperity of the servants of God? No, in God's
name! It is the greatest of pious deeds that the
blessed souls should take hold of them that are

* Quran xvii. 14.

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powerless by the hands, and deliver them from
ignorance, degradation and poverty, and, filled
with sincere purpose for the sake of God, should
gird up the loins of their ambition in the service
of all people, forgetting their own worldly advan-
tage and striving for the common good. As it is
written, "And prefer others over thyself, even
though there be poverty amongst them; the best
of men are those who do good to their fellows,
and the worst are those who do harm to them."

Gracious God I What an extraordinary and
wonderful thing it is, that nobody, when he listens
to these words, properly ponders and perceives
what the particular speaker means by this saying,
and what personal hatred and self-interest he may
have hidden behind the veil of words I For ex-
ample, you will notice one man who, because of
his own paltry interests, may become a hindrance
to the prosperity of the majority, and for the ful-
filling of his desires will destroy and will let the
fields and plantations of a great multitude of peo-
ple be parched up. In order to maintain his
mastery, he may continually lead the people into
ignorant, superstitious ways, which are the ruin
of the bases of civilization. Notwithstanding that
this man may commit acts like these which are
abhorred in the Threshold of the Almighty, and
hated by all the Prophets and saints of God, if
he sees a person after a meal washing his hands
with soap, the inventor of which was Abdullah

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Bonay, a Muhammadan, although that humble
man has not yet touched his hem and beard with
his hands, yet he raises up his voice and cries that
the principle of the law is being set at naughtl
And that customs of the countries of the infidels
have been introduced I He never sees that his own
acts are evil, but he reckons the cause of cleanliness
to be ignorance and wickedness!

O people of Persia! Open your eyes and un-
close your ears, and free yourselves from imitating
the people of vain imagination, for it is the especial
path towards folly and ignorance.

Discover for yourselves the reality of things,
and strive to assimilate the methods by which the
means of life, of well-being, of noble-mindedness
and glory are attained among the nations and
people of the world.

The Breezes of the true Spring are blowing;
be therefore adorned with buds and flowers like
the trees of the field and garden I The Spring
Showers are pouring down, be therefore verdant
and flourish, like the Garden of Paradise I The
Morning Star hath dawned I Enter ye into the
Right Path! The Sea of Glory is rising; run ye
therefore to the Shore of Advancement! Pure,
excellent Water is flowing freely; do not then
stay in the thirsty barren desert! Exalt your am-
bition on high, and make your purposes excelling!
How long will ye endure in sloth? How long
in negligence? You can find nothing to be gained

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by idleness, except despair in this world and the
next, and you can gain nothing except degradation
and subjection by indulging in ignorance and
superstition, and listening to the words of the
thoughtless. The divine Graces are your succor
and the heavenly Assistance your privilege; why
should you not rejoice with all your soul and
strive with your body?

One of the matters which needs complete and
fundamental improvement with us, is the method
of learning sciences and the system of studying
literature and the arts, since by reason of the lack
of method and of system, the way of learning is
much disordered and difficult. The generaliza-
tions of the sciences have been very extensively dis-
cussed in such a manner that teachers might waste
long years of their wits and lives upon them,
though they are matters of sheer imagination, and
do not result in any practical efiect. It is weaken-
ing to dabble merely in words and thoughts.

If you reflect on the subject without bias, it
will become clear and manifest that such studies,
after they have been concluded, avail nothing,
but are sheer theorizing, involving the pursuit of
useless, fanciful ideas, and the resulting unprofit-
able discussions.

There is no doubt that to engage in such kinds
of theorizing, intellectual inquiries and unprac-
tical reasoning, in such flights of verbal imagina-
tion, is the cause of much waste of time and futil-
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ity of life. It acts as an obstacle to a man and
hinders him from studying those sciences and arts
which are most necessary and useful to his fellow-
creatures. The first thing to be pondered in every
art before studying it, is to know what benefit
comes from that art, and what fruit and result
can be obtained.

If a universal profit acmes to the majority
of mankind, from useful sciences surely a man
should exert himself to study them with his whole
soul. If the sole result of his study is to consist
in useless reasonings, following after the imagina-
tions of others, and becoming a centre of quarrel
and dispute, out of which no one can derive any
advantage — what is the sense of it, why should a
man spend his life in empty discussion and argu-
ment?

As this subject needs treatment at length and
a strong array of argument, in order that this posi-
tion may be proved and demonstrated that some
of those sciences, which today no one holds in
regard, are or have been of extreme excellence,
whilst likewise it is evident the nation has no need
to study some of the sciences which are not the
useful kind, therefore in the second volume of
this book they will be mentioned in detail. Mean-
while I hope by the reading of this first volume
there may result widespread effects in the views
of the general public; because I have been led to
write this by a sincere good purpose in the name

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of God. Although people who can distinguish
between sincere thoughts and false words are as
rare as "red sulphur," the hopes of this writer arc
in the infinite grace of the Lord of Unity.

Let us now return to our principal subject.
There are persons who think that such advances
in culture must be introduced one after another
and should be carried out patiently and slowly.
What is their object in saying so? If their idea
in suggesting delay is due to the requirements and
necessity of wisdom in government, it is very
acceptable and true, because certainly important
affairs cannot be accomplished in haste ; yea, hurry
itself becomes the cause of less speed and languor.
The growth of the world of politics is like unto
the growth of human beings, who primarily spring
from the seed, then develop gradually to the
stages of coagulated blood and the foetus in the
womb, after which come the bones and the flesh,
evolving a living being which at last grows up
to be the finest production of the whole creation.
Such as these are the necessary beginnings of cre-
ated life and are founded on the Universal Wis-
dom.

In like manner also the evolution of politics
cannot be developed at once from the depth of
inelHciency and weakness to the zenith of fimess
and perfection ; yea, it is necessary that the perfect
soul should study and assimilate day and night
those methods which would advance the cause

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of progress, in order that the nation and the state
may, day by day, yea, moment by moment, advance
and grow in all directions.

When three things are realized on earth by
the divine favor, the earth will be endowed with
new life, with measureless refinement and beau^;
the first is the blowing of the Spring Winds. Sec-
ondly, the overflowing mercy of the Showers of
Nissan (April). Thirdly, the heat of the bright
Sun. When these three gifts are granted by the
Infinite Divine Bounty then, by God's permission,
the faded trees and branches, gradually becoming
green and flourishing, will be ornamented with
every sort of bud, blossom and fruit. In like
manner, when the sincere purposes and the justice
of the sovereign, the knowledge and perfect
political efliciency of the ministers of state and
the ambition and enthusiasm of the people are all
realized at the same time, then indeed, the mil-
lennium of progress and human perfection, the
consummation of the glory and the prosperity of
state and nation will be accomplished.

But if, by delay, is meant that in every genera-
tion only a small proportion of the required social
advancesf should be introduced, it is nothing but
the old slothfulness and purposelessness over again,
and in such a case no result can be the outcome
except the repetition of futile discussions. If haste
is harmful, purposelessness and slowness are a
hundred thousand times more so. Yea, the middle

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procedure is the best and worthy of praise. Thus,
it has been said, "Do you lie between good and
bad," which points to the limitation of excess and
superfluity. Also, "Do not chain your hand over
your neck, and do not stretch it straight out, but
act between the two ways."

The most important of all the matters in ques-
tion, and that with which it is most specially
necessary to deal effectively, is the promotion of
education. And no freedom or salvation could
be imagined in the case of any nation which had
not progressed in this greatest and most impor-
tant point; just as the greatest cause of degradation
and decadency of every nation is bigotry and
ignorance.

As the majority of the people have now no
knowledge of the ancient happenings, and they
know yet less about facts that concern mankind
in general and the necessary investigations of the
present age, it is therefore needful that useful
treatises and books should be written, explaining
with convincing proofs whatever is most requisite
for the Persian nation and what would be likely
to conduce to the prosperity and advancement of
human beings in general. And those treatises and
books should be printed and distributed all over
the kingdom, so that at least the eyes and ears of
the distinguished individuals of the nation may
be opened, and they may make endeavors towards
promoting their sacred glory.

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The dissemination of high thoughts is the
motive power in the arteries of this transitory
world; yea, it is the soul of all peoples. Thoughts
are infinite as the sea, and the ways and manners
of life are like embankments and dykes against
the waves; and not until the sea moves do the
waves rise up and cast on shore the pearls of
wisdom.

"O Brother, thou art wholly in essence thought;
What is the rest of thee but bones and sinews?"

The thoughts of the people should be turned
to whatsoever thing is today worthy and deserving
of attention. And this cannot be done except by
means of the most careful explanations of things,
combined with the clearest proof of statements.
For the poor people are ignorant of the world,
and though no doubt they seek and desire to arrive
at prosperity and well-being, they are blinded by
the veils of ignorance and remain powerless.

Bear in mind, what a terrible cause of degra-
dation and of contempt amongst nations is the
lack of education! Today, the greatest of all the
nations and tribes of the world, so far as popula-
tion goes, is the Chinese, who number a little over
400,000,000 souls. That state ought therefore to
be most exalted above all states, and that nation
the most renowned of all the nations of the world.
But the reverse is now the case, because of China's
deficiency in the sciences and in education, in

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moral and material civilization ; so that she is the
weakest and most impotent of all the weak nations
and states. Not many years ago, a handful of
English soldiers did battle, with her, and so com-
pletely was China defeated that her capital, Pekin,
was conquered by them. Now, supposing the
people and state of China were to climb to the
level of the highest degree of modern education
and were equipped with the arts of civilization,
all the states on earth might assault her without
success, and their armies would return to their
native countries defeated and powerless.

Stranger than this is the story of the Japanese
kingdom, which was originally subject to China
and under the protection of the Chinese Govern-
ment. A few years ago Japan opened her eyes,
and studied the methods of progress and civiliza-
tion of the present day. She encouraged the de-
velopment of the sciences and common handicrafts,
and strove with all her power and capacity to
improve her position, until she attracted to herself
the attention of the whole of humanity, and al-
though her population is only about one-sixth,
yea, one-tenth, of that of China, the power of her
Government has reached such a pitch that, in
recent times, she waged war against the Chinese
and at last compelled them to come to terms with
Japan.

Let it be closely considered, accordingly, that
both goveiyments and peoples owe their glory

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and well-being and freedom to education and civil-
ization. Hence it is necessary that many schools
should be opened in all the cities of Persia, even
in the villages and small towns, in order that
everyone may in every possible way be encour-
aged to see that the children be taught reading
and writing. If necessary, make this even com-
pulsory, for, until the veins and tendons of the
nation stir with life, will any study and adoption
of improvements be of any avail; because thd
nation is like unto the body, zeal and resolution
are like unto the soul, so that the soulless body
cannot move. Now, this mighty capacity of en-
thusiasm is most highly evidenced in the disposi-
tion of the Persians, its motive power is to be
the extension of the sphere of education.

; But there are men who believe that it is not
necessary and desirable to acquire from other na-
tions these principles of civilization and of prog-
ress towards the acme of human prosperity in
worldly matters, in the laws, in the spread of
knowledge, in the various social betterments and
perfectings; and that, on the contrary, it is more
fitting and advisable that the government and
nation of Persia, after having studied and exam-
ined deeply into the subjects involved, should
themselves originate the measures that shall lead
to success.

Certainly, if it were possible to gather together
the vigorous intellects and the far-seeing talents of

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the most eminent men in the country, as well as
the perseverance and. enthusiasm of the most prom-
inent statesmen and the persuasive strength of the
most intelligent and competent persons, who have
knowledge of the great laws governing political
affairs; and if with united endeavor and stead-
fastness they were to consider and discuss both
the highest general principles and the smallest de-
tails; then perhaps, as the result of fruitful and
righteous deliberation, there might be a general
improvement in some of the national concerns.
But the counsellors would, in most instances, be
obliged to learn from other countries, because,
during several centuries, millions of people lived
and died before the elements of modern prog-
ress came into existence.

Supposing, however, we close our eyes to this
fact, and supposing we wish to attain to a similar
degree of progress; what would happen?

Firstly, many generations would pass away
before we could obtain what we desire. Consider
for example, that in other kingdoms experiments
were made for a long time before steam-power
was discovered; and through it many things have
been made easy which were difficult or beyond
the abilities of man. How many centuries would
be required if, the use of steam having been aban-
doned, it were attempted to find another force
similar to it. So that it is better there should be
no delay in making use of this power, whilst en-

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deavors may continually be made meanwhile to
find a possibly greater one.

In like manner, take the case of the other arts,
sciences, handicrafts, and political institutions of
proved advantage, virhich are the outcome of cen-
turies of experiment and whose general benefit
and utility have been demonstrated and manifested
in the fame and greatness of states and the com-
fort and advancement of nations. Is it right that
you shall abandon them without any reason and
seek other methods of progress? Until such new
methods come into existence and their substantial
utility is evidenced and proved, many years must
pass, and many lives come to an end. "Yet we
are in the turning of the same lane."

The superiority in the civilization of posterity
over their ancestors is conditioned by this, that
they take over the accumulated knowledge of their
predecessors and follow in their footsteps in those
discoveries which have been tested in former times
by the touchstone of experience and by the great
benefits of which have been proved. Besides
which, they themselves make other discoveries and
add them to the store for future generations. So
it is clear that, whilst posterity takes over the
knowledge and follows the example of its ances-
tors, the special discoveries of the former are un-
known to the latter; but this is conditioned by
the fact that the posteri^ must be a people of .
progress and perfecting, because there have been
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many descendants who have not possessed a single
drop of the infinite ocean of their forefathers*
sciences.

Let us reflect a moment. We assume that a
people is created on earth by the divine Power.
Surely, now, whilst they are here, those souls need
many things for their renown, happiness, comfort
and peace. Is it easier for them to acquire such
things from tfie other existing creatures, or is it
easier entirely to originiate whatever they may re-
quire for human happiness out of their own heads,
spreading the items of progress over numberless
ages?

If it be said that the laws and principles and
bases of progress towards the highest degrees of
civilization, which are current in other countries,
do not suit the conditions and the familiar require-
ments of the Peraians, and that therefore it is nec-
essary that the rulers of the kingdom should strive
in Persia itself to inaugurate the reforms which
are suitable to the condition of the country; let
me ask these objectors to explain wherein lies the
harmfulness of the reforms in question?

Will the condition of the Persians be injured
by the reconstruction of the kingdom, the repair-
ing of the roads, the possession of the means of
strengthening the weak, quickening the poor,
adopting methods of progress for the whole peo-
ple, and the increase of the public wealth; the
I

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MYSTERIOUS FORCES

widening of the domain of education, the regu-
lation of government, the freedom of rights, the
safety of life and property, of honor and reputa-
tion? The harm resulting from other methods is
manifest and obvious in every kingdom, and not
confined to any particular place; and all such
imaginings come from want of wisdom and of
knowledge and poverty of thought. Yea, most of
those who are opposed and bitter against these
agreements, concealing in truth their selfishness
behind the veils of futile words and openly making
speeches which have no connection whatever with
what lurks in their hearts; such persons disturb
the minds of the weak.

O people of Persia! Purify and sanctify your
hearts, which is a divine trust, from the pollu-
tion of self-conceit, adorning them with the crown
of sincerity and harmony, in order that the sacred
glory and eternal majesty of so resplendent a na-
tion may dawn and be revealed in the Orient of
■Prosperity. An end will soon come to these few
days of earthly life which are disappearing as the
shadow! Make every cflfort and strive to obtain
for yourselves the favor and help of the Lord of
Unity; so as to leave behind you a name of good-
ness and a tale of favorable mention in the hearts
and on the tongues of your successors; as it is
written, "And create for me a truthful tongue in
the Last Days."

Blessed is a man who forgets his own good self-
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OF CIVILIZATION

interest, like the Beloved Ones of the Threshold
of God, and throws the ball of resolution on to
the race ground of the common interest! Thus
by the divine Bounty and heavenly Assistance, he
will cause this glorious nation again to attain the
Zenith of its former Grandeur, and these desolate
regi<ms to become refreshed by New Life 1 So that,
as the Nature- renewing Spring, he will give to
the trees of Human Souls the holy blessings of
Spiritual Leaves, Flowers and FruitsI

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THB NEW YOBK PUBUC UBHARY
RBPBRBNCB DBPARTHBNT

tok«arro

M tk« BoDdlM

—

--

t.,m „.

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